DISCUSSION 

BETWEEiy 

NEWTON PETERS, 

Predestinarian Baptist, of Portland, Ind. 



M. A., PETERS, 

Universahst, of Cohimbus, O. 



SUBJECTS : 



The Death Pronounced upon Adam in the Garden. The Res- 
urrection of the Mortal Body. The Eternal 
Salvation of All Mankind. 







COLUMBUS, OHIO : 
1889. 

0£> 









Entered according to Act of Congress, in the year 1889, by 

M. A. PETERS 
In the office of the Librarian hi Congress, at Washington. 







Portland, Ind., June 13, 1886. 

Paul tells us that sin entered into the world by one 
man, and death by sin, so death hath passed upon all 
men, for that all have sinned. This Paul speaks as a 
matter in the past tense, for he says death has passed 
upon all men, for, says he, all have sinned ; a sentence 
of guilt that engendered from Adam on all men. Even 
though yet unborn, death hath passed upon all men for 
all have sinned ; they have already sinned in Adam. 
The day thou eatest thereof thou shalt surely die. That 
day, not some other day ; but that day, for God said 
the day thou eatest thou shalt die. Sin entered by one 
man, and death by sin. If it is death by sin, was not 
Adam dead in sins the day he transgressed ? The sting 
of death is sin, and did not Adam receive the sting 
when he sinned ? Paul says the law is the strength of 
sin, and without the law sin was dead ; but when the 
commandment came sin revived, and he died when the 
law came to Adam, which was the strength of sin. Sin 
revived, as sin is dead without law. By the offence 
many were made sinners. By the offence of one, judg- 
ment came upon all men to condemnation ; or, in other 
words, sin engendered on all men. Sin is the trans- 
gression of law, and death by sin, if judgment, condem- 
nation, guilt, sin and death engendered upon all men ; 
2 



— 10 — 

ft is all because of sin. Now, Paul tells the Ephesian 
Brethren, you hath he quickened who were dead in 
trespass and sins, and that they were with strength 
when in that condition, and were walking according to 
the course of this world. So the Brethren had been in 
the very same condition that Adam was. They were 
dead in trespass and sin, and had been quickened, and 
were now subjects of grace. The day that Adam sinned 
was he not dead in sins like the Ephesian Brethren 
were before they were quickened ? Had he not ful- 
filled all that was necessary to make him dead in sins ? 
Can a man be dead by sins unless he is dead in sins, 
and if he is only dead in sins, can it be mortal death 
when it is only a sinful death ? There are two different 
deaths. In the mortal death the body decays ; in the 
sinful death, guilt and condemnation are the results. 
And were not the Ephesian Brethren alive naturally, 
and walking according to the course of this world, tak- 
ing pleasure in the things of this world ? Yet Paul tells 
them they were dead in sins. And he tells them that 
at that time they were without Christ in the world, 
having no hope ; for Paul said, sin entered by one man, 
and death by sin. So death hath passed on all men, 
and these brethren had been dead in sin and had been 
quickened. To quicken is to make alive. Now sin 
had spent its force on these, and had not yet taken their 
natural lives from them. So transgression does not pro- 
duce corporal death, but a death of sin. It produces guilt, 
and the Ephesian Brethren had been delivered from that 



— 11 — 

guilt. We have all the evidence necessary to prove that 
Adam was a sinner, and that, according to Paul's way 
of explaining, would make him dead in sins guilty, but 
alive naturally, for we have proof that he lived many 
centuries after he became dead in sins. Now if sin 
entered by Adam, and death by sin, it is from this stand- 
point that Paul undertakes to prove all men guilty. 
This is why death hath passed upon all men, for that 
all have sinned. This you can see is in the past tense, 
they all have sinned, consequently death hath passed 
upon all men. This sentence was passed upon Adam's 
unborn generations, for it is spoken by Paul as a matter 
already taken place, and if this death here spoken had 
meant mortal death that was pronounced on Adam's pos- 
terity, that Adam's posterity was all mortally dead when 
he had died from transgressions, then Adam's posterity 
would never have been born, for you can not generate 
a dead posterity ; if it is mortally dead it can never come 
forth, and Adam's death by sin entered into the world, 
and death by sin, so death hath passed upon all, for that 
all have sinned. So that Adam's posterity all have sin- 
ned, and death hath passed, then it is plain from Paul's 
reasoning that Adam's posterity are born in a state of 
death, for sin had entered, and death had entered, and 
death had passed upon all men. Yet many were yet 
unborn and many that had been born were yet alive 
naturally, for God told Adam because of this transgres- 
sion that the ground should bring forth thorns and 
thistles, and that in the sweat of his face he should eat 



— 12 — 

bread, and that is the reason man is still living all the 
death guilt and sin and condemnation that was passed 
upon man, for Adam's transgression is still upon it, 
except in those wherein dwells an evidence of a hope of 
the pardon of their sins a hope to be delivered from 
this body of death. And to the woman God said, " in 
sorrow will I multiply thy conception," and if mortal 
death had been the penalty of Adam's transgression, 
why heap upon him all these other curses? If corporal 
death paid the penalty, why cause the ground to be 
cursed to bring forth thorns in his pathway, and thistles? 
Why make him get his bread in the sweat of his face? 
Why heap another penalty upon him if corporal death 
was the penalty? 

My opponent claims that Christ died for the resur- 
rection of the mortal bodies. He died for the sins of 
his people ; He paid the penalty for them. His mortal 
death was required to pay the penalty of his subjects. 
If corporal death was what befell Adam because of sin, 
it was not necessary that Christ should pay a penalty 
that Adam had paid himself. If corporal death be the 
penalty of sin, and Christ paid that penalty, I suppose 
no one could demand that it be paid again. And if 
man has to pay all the penalty it would render all that 
Christ done a double payment. I think my opponent 
should be satisfied with the payment Christ has made, 
for on him was laid the iniquity of his people, and if 
corporal death was the penalty of transgression Christ's 
payment certainly is enough, and poor, corrupt man 



— 13 — 

ought not be credited with doing anything that in any way 
would be doing over what Christ done, but as man was 
made from the dust of the ground, the same as all other 
flesh, both of beasts and fowls and all creeping things, 
all flesh must return to dust, but not in consequence of 
transgression. If so, all other flesh would have to trans- 
gress to die but in Ecclesiastes 3 : 18, "I said in mine 
heart concerning the estate of the sons of men that God 
might manifest them, and that they themselves might 
see that they are beasts." 19th verse, u For that which 
befalleth the sons of men befalleth beasts, even one 
thing befalleth them ; as the one dieth so dieth the 
other ; yea they all have one breath, so that a man hath 
no pre-eminence over the beast, for all is vanity." Verse 
20th, " All go to one place; all are of the dust and all 
return to dust." 21st verse ' Who knoweth the 
spirit of man that goeth upward, and the spirit of the 
beast that goeth downward?" So all flesh is animal, for 
the sons of men are beasts ; all have one breath. There- 
fore all flesh is perishable. "Dust thou art and unto 
dust shalt thou return," so that " man hath no 
pre-eminence over the beasts." So Adam's condition 
being made from the dust, and being flesh, and but a 
beast or animal in his flesh, had to return to dust, and 
his transgression was another death, different from 
that his beastly nature had to undergo ; it was a death 
by sin. But the spirit of man goeth upward, and the 
spirit of the beast goeth downward. The spirits are 
different, but the flesh is the same, they are beasts. 



— 14 — 

I admit that the Scriptures teach the resurrection of 
the mortal bodies, the wicked as well as the righteous, 
but the Scriptures say the righteous are resurrected into 
life eternal, and the wicked into everlasting punishment. 
You need not think that because the wicked are resur- 
rected as well as the righteous that they are resurrected 
to life. The Scriptures teach to the* contrary and say 
they are all resurrected, some to life and some to damna- 
tion. The goats are placed on the left hand and the 
sheep on the right hand, but he said to the goats, " depart 
into everlasting fire," and to the sheep " come ye blessed 
of my Father, inherit the kingdom prepared for you 
from the foundation of the world." 

You say the flesh and the spirit are what is meant by 
the goat and sheep, which you term the wicked and the 
righteous. You say the just that are resurrected are the 
spirit, and the unjust that are resurrected you say are 
the flesh. Here you have a resurrection of both the flesh 
and spirit, and claim in another place in the same letter 
that spirits do not die. Yet here you, to carry out your 
doctrine, go back and say the spirits do not die, and 
now have them resurrected. And Webster, in his dic- 
tionary, says, to resurrect is to make alive from the dead. 
And you have resurrected what you, yourself, have said 
never dies. I think you have to strain your own terms 
to carry your point. According to Paul's reasoning, 
both the just and the unjust dwelt in a fleshy taberna- 
cle ; or were men the Scripture speaks of, just Lot and 
righteous Job, and of the righteousness of Abraham. 



— 15 — 

Now, I think these were men. They are both resur- 
rected, the just and the unjust, the wicked and the 
righteous — one to life, the other to damnation. They 
are still divided at the resurrection, and they are judged 
at the judgment seat of Christ. We will give Christ's 
own language. When speaking in parables, he says, in 
Matthew, 13:24: " The kingdom of heaven is likened 
unto a man that sowed good seed in his field, but while 
men slept his enemy came and sowed tares among the 
wheat and went his way. But when the blade sprung 
up and brought forth fruit, there appeared the tares 
also ; and when the servants saw the tares they said 
unto the husbandman of the field, good master, didst 
thou not sow clean seed in the field? He said, yea. 
From whence, then, hath it tares? He said, an enemy 
hath done this. They said unto him, shall we go and 
pull up the tares ? But he said, nay, unless you root 
up the wheat also. But let them grow together until 
the harvest time and his reapers would gather them and 
bind them and burn them, and the wheat they would 
gather into his garner. The disciples did not under- 
stand this parable and asked him to explain it ; hence., 
he forever settled that point. He says : " The field is 
the world, and the good seed is the children of the 
kingdom, and he that soweth them is the Son of Man 
(or Christ), and the tares are the children of the wicked 
one, and he that soweth them is the Devil ; and the 
harvest time is the end of the world, and the reap- 
ers are his angels." Now here are two children spoken 



— 16 — 

of; one is the Devil's, the other the children of the 
kingdom ; one is to be burnt, the other is to be gath- 
ered into his garner. And these two children are to be 
sown in this field or world, and the angels gather both 
out of the world and divide them. The wicked, or chil- 
dren of the wicked, are gathered first and burnt, and 
then shall the righteous shine forth. The wicked are 
gathered into everlasting punishment, but the righteous 
into life eternal. The righteous are placed on the right 
hand, the wicked on the left hand ; they are the chil- 
dren of the devil. They were sown into the world by 
the devil, and they are gathered at the end of the 
world-devils, and depart into everlasting fire. So this 
is the final end of the poor devils. 

Newton Peters. 



— 17 — 

P. S. — I wish to call the attention of the reader to the 
fact that I, in arranging my writings for the press, have 
interlined some additions, and added in among my 
writings some arguments that I wished printed, which 
will make my connections somewhat irregular, but I 
wished to give the reader the benefit of all the argu- 
ments I could crowd in. I therefore ask the reader to 
consider this matter with forbearance ; and in conse- 
quence of this, my opponent has refused to print the 
book, giving this as his reason. I considered that he had 
the same privilege, yet he seemed to be reluctant, and 
as I affirmed this argument, the rules of debate would 
give me the closing ; yet, on account of the reluctance 
of my opponent to get our writings printed, I proposed 
that he now, in order that this writing be printed, have 
my consent to go and write what he could offer as a 
rebuttal to what I have added ; and I promised to not 
write any more if he would do this and let it be printed. 
And as to what he may add I will have no opportunity 
to examine it ; consequently the reader will do me the 
favor to consider that his last letter will not be exam- 
ined as to whether it will be Scripture properly applied 
or not. I have examined his former writings for your 
consideration, and would only be too glad to do the same 
with this letter, but we must stop somewhere, and I 
make this sacrifice that it may be printed. 

Your humble servant, 

Newton Peters. 



Codumbus, Ohio, October 29th, 1886. 
Answer to the Refutations of My Views on the 

Death of Adam in the Garden, By Newton 

Peters, Portland, Ind. 

My opponent gets things badly mixed up. He will 
quote Paul to the Romans, 5 : 12, "Wherefore, as by one 
man sin entered into the world, and death by sin, and 
so death was passed upon all men, for that all have 
sinned," and then quotes a part of the 19th verse "for 
as by one man's disobedience many were made sinners, 
so by the obedience of one shall many be made right- 
eous." — 20th he also quotes 15 v., "for if through the 
offence of one many be dead." Now P.ul says death 
was passed on all men, and then says by the offence of 
one many be dead, in the past tense, now how are we 
going to bring these passages together? My opponent 
quotes the 18th verse to bear him out in his ideas, but it 
does not correspond with the rest he quotes. It reads : 
"Therefore, as by the offence of one judgment came 
upon all men to condemnation, even so by the right- 
eousness of one the free gift came upon all men unto 
justification of life." Now that does not mean half- 
way, but unto justification. Now the same amount that 
the judgment came upon the free gift came upon, so 
these passages my opponent uses do not bear him out 



— 19 — 

in his ideas. Now let us try and see if we cannot get 
some comfort out of these passages, and not contradict 
one another. Now if the death brought to view here is 
a death to sin, why does Paul express himself quite 
differently ? Romans 9 : 12, " Wherefore, as by one man 
sin entered into the world, and death by sin, so death 
was passed upon all men for that all have sinned." 
Now does not that sound like they were all dead? If 
we take the view that my opponent does it says they 
have all sinned, then are they not all dead? and not use 
the passage where it says " many are made sinners and 
many be dead." Now let us try and see what we can 
do with it, and make a corporal death of it. Now Paul 
says death was passed upon all men, that is, the death 
sentence was passed — Romans 5 : 13, " For until the law 
sin was in the world" — but sin is not imputed where 
there is no law — nevertheless death reigned from Adam 
to Moses, even over them that had not sinned after the 
similitude of Adam's transgression. Who is the figure of 
him that is to come ? — 15th. But not as the offence so is 
the free gift, for if through the offence of one many be dead 
much more the grace of God and the gift by grace, which 
is by one man, Jesus Christ, hath abounded to many. Now 
when Paul is speaking of many be dead, he means those 
that died from Adam to Moses that had not sinned after 
the similitude of Adam's transgression, and when he 
says many were made sinners he means those that sinned 
after the similitude of Adam's transgression, and 
when he says all have sinned he means all men. Some 



— 20 — 

have sinned like Adam, and some otherwise, bnt death 
reigned just the same over them that had not sinned 
like Adam, for the judgment came upon all men, for 
that all have sinned, but not like Adam, but death 
reigned just the same over them as the others, but who- 
ever the judgment came upon the free gift came upon 
unto justification. 

So you can see the amount that the judgment came 
upon, the free gift came upon. Now let us see whether 
that corresponds with the rest of the chapter. My oppo- 
nent could not have selected a better chapter for me, 
although the Scripture is full of my views, and I do not 
want any better authority than Paul. My opponent 
likes Paul and so do I, and so if we could understand 
one another then we could walk together (Romans 5 : 
16) , and not as it was by one all that sinned. So is the free 
gift, for the judgment was by one to condemnation, but 
the free gift is of many offences unto justification. 

Now, what do we understand by this language. Paul 
has been teaching us that some had not sinned like 
Adam, but had sinned and died corporally. Although 
they had not sinned like Adam, yet the judgment was 
passed upon all men for they had all sinned, but not 
alike. Now, if the death brought to view was not a 
corporal death, why does Paul say many be dead. 
He should have said all were dead, for all have sinned. 
But he means corporal death, and was only speaking of 
those that died from Adam to Moses, that had not sinned 
after Adam's similitude of transgression. 17th verse : 



— 21 — 

For if by one man's offence death reigned by one mnch 
more, they which receive abundance of grace and of the 
gift of righteousness shall reign in life — but not in death, 
but reign in life. Then comes the 18th verse : There- 
fore as by the offence of one, judgment came upon all 
men to condemnation ; even so by the righteousness 
of one the free gift came upon all men unto justification 
of life. So the same number the judgment came upon 
the free gift came upon. — Romans 9: 19. For as by one 
man's disobedience many were made sinners, so by the 
obedience of one many were made righteous. 20th 
verse : Moreover, the law entered that the offence 
might abound, but where sin abounded grace did much 
more abound. So if grace abounded more than sin, it 
certainly did conquer, for sin only reigns to death, and 
grace to life eternal. So if we can find out where sin 
abounds we certainly can find where grace abounds, and 
sin abounds to corporal death ; for sin reigned in Paul 
after his conversion, and could not find out how to do 
good, that is, with his flesh. He serves God after the 
inward man, but serves him with the flesh. So I cer- 
tainly have shown what Paul meant when he said 
many were made sinners and many be dead. Now 
Some say, "How could it be that Adam died corporally 
that day when he lived many years after that?" Well, 
I think I will make it plain before I close. 

We will now go to II Peter, 3d chapter, 8th and 9th 
verses. Paul says the Lord is not slack concerning his 
promises, as some men count slackness. But beloved, 



— 22 — 

be not ignorant of this one thing — that one day is with 
the Lord as a thousand years, and a thousand years as 
one day. Now, did God tell the truth when he said, 
" The day thou eatest thereof thou shalt surely die?" 

Some say he did not die when God said he would 
and they find fault with God for his slack concerning 
his promise, but Piaul says God is not slacking concern- 
ing his promises as some men count slackness, for one 
day is as a thousand with God and a thousand years as 
one day, so we have no account of any man living to be 
a thousand years old, so Adam must of died that day 
corporally, but Some say he died to sin, or in other 
words, died in sin. Some say that God made man 
good and he by transgression fell from that state of 
goodness to evil, but I will show that God gives us 
different views. God does not pronounce man one bit 
better than the brute. Now, let us go back to the crea- 
tion and see what God says : 

Genesis i : 10. And God called the dry land earth 
and the gathering together of the waters called he seas. 
And God saw that it was good. Now, what kind of good 
does he mean, he certainly does not meam good deeds 
or evil deeds. No, he means that it filled the bill. 25th 
verse: And God made the beast of the earth after his 
kind, etc., and God saw it was good. Now, what kind 
of good does he have reference to ? You can certainly 
see he meant that they were just what he intended them 
to be, and filled the bill, was good, not good and evil, 
but filled the bill. 31st verse. Now after God had made 



— 23 — 

man, God saw everything that he had made and behold 
it was very good. So, he does not that say man was 
very good, but, all he had made was very good. Now, 
let ns proceed farther and see what God says. Genesis 
2 : 16. And the Lord God commanded the man, 
saying : Of every tree of the garden though mayst 
freely eat. 17th verse: But of the tree of the 
knowledge of good and evil thou shalt not eat. 
Now was that tree the knowledge of good and 
evil, if so he did not know good and evil ? Well, we 
will go farther. Genesis 3 : 4. The serpent said, ye 
shall not die but your eyes shall be opened and become 
as God's, knowing good and evil. Genesis 22d verse : 
And the Lord said, behold the man has become as one 
of us to know good and evil. Now, to become as one 
of them certainly shows they were not like them 
before, so if God told the truth, man was not good 
when he made him but became as one of them, to 
know good and evil. So, to prevent him from taking 
hold of the tree of life and eat and live forever, he put 
him out of the garden. Now, we can see he can not fall 
from goodness to evil when he is not good; so God 
pronounced a death on him, and he must die corporally 
to die at all, and God said he must die, so we will have 
to acknowledge he did die that day, and he did not fall 
into the hell for eating of that tree. 

But God pronounced a curse upon him and the 
woman. It is not worth while my writing all that down. 
He did not say anything about an endless hell; but said 



— 24 — 

he should have trouble in his life, and that is the kind of 
hell pronounced on Cain for killing Able. God did not 
say anything about hell to him, that is, the kind of hell 
that is preached in the pulpit. 

To prove that Christ died for the resurrection of the 
mortal body we will now go to I Cor. 15:13 — But 
if there be no resurrection of the dead then is Christ 
not risen. 14, And if Christ be not risen then is our 
preaching vain, and your faith is also vain. 15, And we 
are found false witnesses of God — because we have tes- 
tified of God that he raised up Christ whom he raised 
not up — if so be that the dead rise not. 16, For if the dead 
rise not then is Christ not raised. 17, And if Christ be 
not raised your faith is vain, ye are yet in your sins. 

18, Then they which are fallen asleep in Christ are 
perished. Now Paul wants to be very plain on this 
subject of resurrection. For he was crucified, and laid 
in the sepulcher until the third day, for the resurrection 
of the dead. But my opponent has it a spiritual death. 
But he knows that spirits do not die, and it was some- 
thing that died that must be raised, for if the dead rise 
not then is Christ not risen. And at the resurrection 
they are not married nor given in marriage, but are as 
the angels of God in heaven. Then the resurrection is 
not in this life, while we are married and given in 
marriage. 

We will now proceed with our chapter, I Cor. 15: 

19. If in this life only we have hope, we are of all men 
most miserable. 



— 25 — 

20, But now is Christ risen from the dead, and become 
the first fruits of them that slept. 

2i, For since by man came death — what death? A 
corporal death, of course, for Paul has not mentioned 
any other. For since by man came death, by man 
came also the resurrection of the dead, for as in Adam 
all die — future, not died, as my opponent has it — for if 
all have sinned they have all died, but our passage 
reads : As in Adam all die, even so in Christ shall all be 
made alive. But some quote it differently — As in Adam 
all die, even so them that are in Christ shall all be made 
alive. But let us be fair and candid, and let Paul talk. 
He says: For since by man came death — now what 
kind of a death ? My opponent says a spiritual death, 
but the Bible tells me that when man dies his spirit 
returns to God who gave it, and the flesh moulders back 
to mother earth again, and then is raised and fashioned 
like Christ's glorious body. So by man came corporal 
death, by man came the resurrection of the dead, for 
as in Adam all die, even so in Christ shall all be made 
alive. I read of spiritual births but no spiritual deaths. 

The 23d verse reads : But every man in his own 
order, Christ the first fruits. Afterwards, they that are 
his at his coming. My opponent seems to think those 
that are his at his coming are the only ones that are 
saved, and puts the coming of Christ at the end of time. 
But you will notice that the next verse speaks of the 
end at some other time — after the resurrection of 
Christ, and those that are his at his coming. Then 
3 



— 26 — 

comes the end after that, when he shall have delivered 
np the kingdom to God, even the Father, when he shall 
put down all rule and authority and power, for he must 
reign till he hath put all enemies under his feet. The 
last enemy to be destroyed is death, and that is done 
when time is no more. But when he speaks of his com- 
ing is not the end of time. When he speaks of this he 
means his chosen generation ; after this comes the end, 
which will be plainly shown by Paul, not me. 

I Cor. i5th-35th verses: But some man will say, 
how are the dead raised up, and with what body do they 
come, thou fool ? That which thou sowest is not quick- 
ened except it die ; and that which thou sowest, thou 
sowest not that body that shall be, but bear grain, it 
may chance of wheat, or some other grain ; but God 
giveth it a body as it hath pleased him, and to every 
seed his own body. You can see that God gives his 
own body to every one, and not its own, as some quote it. 
All flesh is not the same flesh, but there is one kind of 
flesh of men ; then there are not two kinds, only one 
kind. Well, if there is but one kind of flesh of men, 
and the children of the flesh are not the children of 
God, how are you going to save them ? Why, they are 
sowed a natural body, but raised a spiritual body ; but 
if Christ had not died for the resurrection of the mortal 
body we would be left in our sins and corruption. But 
my opponent says he died for" the resurrection of all, 
and that the righteous will go to everlasting happiness 
and the wicked to everlasting punishment. And Paul 



— 27— 

says there are none righteous, neither Jew nor Gentile ; 
none good ; no, not one. So if my opponent is right 
there will be plenty of room for rent in heaven. But I 
am leaving the subject. 

I Cor. 15 : 40 : There are also celestial bodies and 
bodies terrestrial, but the glory of the celestial is one, 
and the glory of the terrestrial is another. Now the 
celestial is heavenly and the terrestrial is earthly, and, 
as Paul says, he serves God after the inward man, and 
sin with the flesh, or terrestrial. The flesh does not 
glory in the same with the celestial, but still it is the 
same man ; or, in other words, the inward and outward 
man, for they differ in their glory, for the flesh is not 
subject to the laws of God. There is a glory of the sun 
and a glory of the moon, and another glory of the stars, 
for one star differeth from another star in glory. Just 
the same with the flesh and spirit — the glory of the 
celestial is one, and the terrestrial is another. So, also, 
is the resurrection of the dead. It is sown in corrup- 
tion, it' is raised in incorruption, but the same, it is 
sown in dishonor, it is raised in glory ; it would not 
be much glory raising them, and sending them to end- 
less misery, as my opponent has said ; but we will find 
that the same amount that die in Adam, which my 
opponent admits, will be made alive in Christ, and the 
same amount that bear the image of the earthly shall 
also bear, the image of the heavenly and be raised in 
glory. But my opponent thinks some will be raised 
close to glory — just close enough not to be comfortable. 



— 28 — 

But Paul says : So, also, is the resurrection of the dead ; 
not half of them, but the dead. It is sown in dishonor, 
it is raised in glory — not close to it. Raised in glory it 
is sown a natural body, it is raised a spiritual body — same 
it. There is a natural body and there is a spiritual 
body. It was Paul's spiritual body that served God, 
and his natural body that served sin. So we have an in- 
ward Paul and outward Paul, but the glory of the celes- 
tial differs from the glory of the terrestrial. Now, the 
natural body, or flesh, is not a child of God ; they are 
his by purchase by his blood, and they are adopted, and 
became his by adoption. God cannot have his own 
children adopted to himself, but it is the flesh after cor- 
poral death that is raised and fashioned like Christ's 
glorious body. But if his glorious body is like my oppo- 
nent says, it will not be very glorious after all. He says 
some will be resurrected to damnation eternal, but the 
good will go to rest. When Paul says there are none 
good, no, not one, perhaps the room will be saved for 
grain dealers. The first man, Adam, was matte a liv- 
ing soul ; the last Adam was made a quickening spirit. 
Howbeit, that was not first which is spiritual, but that 
which is natural, but afterward that which is spiritual. 
The first man is of the earth earthly, the second man is 
the Lord from heaven. As is the earthly, such are they 
that are earthly, and as is the heavenly, such are they 
that are heavenly. 

49th verse : And as we have borne the image of the 
earthly, we shall also bear the image of the heavenly. 



— 29 — 

Yes, but now says my opponent, who are the we ? Of 
course he will say it is the righteous, and my orthodox 
friends will say the we are the ones that were converted, 
got religion — Also my opponent will say the we are 
those that were chosen in him before the foundation of 
the world. In other words, the many that were made 
righteous, when there is no flesh righteous, but he 
seems to think there is, but Paul and he differ, and I 
would rather receive Paul's views. Now Paul, who 
do you say are the we ? Well we hear him say, it was the 
amount that die in Adam. Now any fair-minded man 
knows that the we are those that die in Adam — and sin 
entered into the world, and death by sin, and so death 
was passed upon all men, for that all have sinned. 
Well, they all die in Adam, and all are made alive in 
Christ. And if there be no resurrection of the dead, 
then is Christ not risen. So also is the resurrection of 
the dead — they are sown in dishonor and raised in 
glory, and as we have borne the image of the earthly, 
we shall also bear the image of the heavenly. Now 
flesh does not inherit the Kingdom of Heaven, but is 
changed from mortal to immortal, from natural to spir- 
itual, but not until after corporal death, except at the 
last trump, then they that are alive at that time will be 
changed and made spiritual, in a moment, in the twin- 
kle of an eye. Some will say then that they do not all die. 
It is not necessary that they should lay around awhile, 
for the change, God speaks, and it is done. Neither 
is it necessary for a man to lay sick with fever for two 



— 30 — 

weeks to bring death. God speaks,and it is done. So they 
are changed like Christ's glorious body, and do not have 
to lay in the grave, as my opponent has it — but that 
they should die, for all have sinned, so all must die. 
But my opponent will say that all have sinned, and then 
say that many sin and many be dead, so if all have sin- 
ned they certainly must all be dead, if my opponent is 
correct in his views ; but he is wrong, and can certainly 
see that if all sinned, and death is the penalty, and all 
have sinned, they certainly must all be dead, and not part. 
But Paul says that death was passed upon all, and not 
part — but upon all ; but is being made manifest as we go 
along ; some are dying every day, and Paul says " I die 
daily," but he is not dead corporally until his time 
comes. 

My opponent quotes "Where sin abounds grace does 
much more abound." Well we all abound in sin, and 
where sin abounds grace does much more abound, 
so that is good enough for me, and his argument 
falls to the ground, because he does not bring his 
Scripture together. He will say all have sinned, 
and all die, and then say part have sinned and 
part be dead, past tense, so I fail to see where he makes 
a point. If all have sinned all are dead in the way he 
sets forth the death, so you see he will have to get some 
other Bible — Where sin abounds grace does much more 
abound, and he that sayeth he liveth and sinneth not is a 
liar, and the truth is not in him. So, then, we all sin, and 
all have grace, for by one the judgment came upon all 



— 31 — 

men to condemnation, and the condemnation was death. 
Even so the free gift came upon all men to justifica- 
tion. What could be more piain ? And I will show 
the elect before I am through if the Lord is willing. If 
we are justified that is certainly good enough, if we sin 
we have an advocate with the Father and we have all 
sinned; well, then we must be justified, for where sin 
abounds grace does much more abound. Well, if grace 
abounds more than sin then it must conquer. My 
opponent says, God gave Adam a law and Adam trans- 
gressed it, thereby many were made sinners. Now, 
dear reader, if you can get any comfort or knowledge 
out of that kind of talk, say all have sinned and then 
say part sinned, and all died and then say part be dead, 
so dear reader, you certainly cannot expect any hope 
or comfort from Scripture that cannot be made to 
harmonize better than that. But as I have said before 
that Paul was speaking of them that had died from 
Adam to Moses who had not sinned after the simili- 
tude of Adam's transgression. But they died just the 
same for death was passed upon all men. But there were 
some who died from Adam to Moses that had not sinned 
like Adam, but were dead. ♦ So the language reads many 
be dead, past tense, but if my opponent is right all are 
dead, but he will have to get another Bible to prove it. 
But the death sentence was passed and reaches our case 
when our time comes and then it will be in the past to 
us but future to them that are alive ; so, many be dead 
but not all and will not till time is no more. 



— 32 — 

. My oponent says they were condemed as sinners. Of 
course they were, and the condemnation was death, and 
we must all die. He seems to think Paul has got things 
mixed up, but I guess we will let Paul talk and you and 
I listen. You say, Paul says they are all made 
sinners and not dead. Well, Paul says, where sin 
abounds grace does much more abound; so we have got 
to sin that grace may come, for it only abounds where 
sin abounds, for there is none righteous, none good, no 
not one. So grace comes in time where sin is and 
conquers. The penalty was death and Christ died 
corporally to redeem us from that death, but our spirit 
does not die, that returns to God who gave it, so that 
is not lost, just goes home to the one that gave it and 
the flesh moulders back to dust and then at the 
resurrection is raised like Christ's glorious body, for sin 
reigns till death. And there is not a man on earth that 
does not sin. So sin reigns till death and grace to life 
eternal. He quotes Paul to Romans 7 : 24. Who shall 
deliver me from the body of this death. 25th verse, 
I thank God through our Lord Jesus Christ that I am 
delivered from the body of this death. He is delivered 
by Christ then, he says : So, with the mind, I myself 
serve the law of God, but with my flesh the law of sin. 
Now, we have Paul serving God after the inward but 
sin with the outward man or flesh. Now, he called the 
inward man I, myself; so, when you speak of man you 
want to let us understand which man, the outward man 
or inward man. Paul says he serves God after the 



— 33 — 

inward man and sin with the flesh. So, if there is 
no outward man saved, only the good, we will stand a 
poor show unless we are better than Paul; perhaps you 
are but I am not. For Christ came to save sinners, and 
Paul is one and grace will reach his case and all sinners 
with him, but no good flesh will be saved, for there are 
none. Flesh and blood cannot enter Heaven but is 
changed. 

My opponent says, if it was a corporal death and 
we die corporally, that pays the debt. So it does, we 
must die and it took the blood of Christ to redeem us 
from that death. He did not keep us from dying, for 
He could not do that, and God tells the truth. He 
said, man must die, and put man out of the garden, 
or in other words fixed it so we must die, and 
then sent His son to redeem us from that 
death, for if there be no resurrection of the dead then 
is Christ not risen. Why did he have to die corporally 
if it was not to redeem us from a corporal death? If 
we had not died corporally He would not have had to 
die corporally, He would only have to go through the 
same death that we did, and we have to die corporally, 
and he died corporally to redeem us from that death. 
How, could anything be more plain? His redeeming 
us does not keep us from dying, but raises us from the 
dead. Now, who is the us, those that die in Adam? 
Well, we all die in Adam, then we are all made alive in 
Christ, so, if we are all made alive in Christ, He will 
not kick us out after doing so much for us. 



— 34 — 

My opponent seems to think so much of the 
passage where it says, judgment came upon all men, 
and the free gift came upon all men. Now, what was 
the free gift ? It says justification or eternal life in the 
same chapter, and those that sins to death, and we all 
do that. There are a few that claim to be sanctified, but 
I think that if they depend on that they will stand a 
poor show. But it is in sinners that grace abounds on 
to life eternal. Now, my opponent says he believes in 
the resurrection of the mortal body. Now, that gives 
me the case. He quotes, Cor. 15th to prove it, which 
is all right, and in the same chapter the same body, 
same number that die in Adam are made alive in 
Christ, and as we have borne the image of the earthly 
we shall also bear the image of the heavenly. So, that 
gives me the point without argument, but I want to 
make it plain. My opponent says, the righteous go to 
life eternal and the wicked to everlasting torment. 
Now, Paul says there are none righteous, none good, 
none that seeketh after God, none righteous, neither 
Jew nor Gentile. Now, he says he believes in the 
salvation of the righteous. 

So his belief would not save any, for there are none 
good. What does Paul mean by talking this way? My 
opponent would make Paul a kind of a crank. Say the 
righteous are all that are saved, and then tell them 
there are none righteous. Now I would like to see you 
get out of this dilemma, but I know you cannot, so I will 
help you. There is no flesh righteous nor good, not 



— 35 — 

one, so Paul says : I serve God after the inward man, 
but sin with the flesh. So that will make a way of 
escape, but we must die corporally, and then be raised 
and fashioned like Christ's glorious body. Good enough ! 
My opponent wants to know how we that are dead to 
sin live any longer therein. Well, the flesh is not dead 
to sin, it is the inward man that is dead to sin, not the 
outward man, that is, after the birth — born of the 
spirit-^and one of the first fruits of the spirit waiting 
the adoption, to- wit, the redemption of the body. 
When Paul speaks of the inward man he says, I myself, 
and goes on to, show that he serves God after the inward 
man, and after the birth he says ye are no more in the 
flesh. So that wnich is born of the flesh is flesh, and 
that which is born of the spirit is spirit. But the flesh 
is not spirit, nor is not made spiritual until after cor- 
poral death, (Rom. 5 : 20) for the creature, something 
created, also shall be delivered from the bondage of cor- 
ruption into the glorious liberty of the children of God, 
awaiting the adoption and redemption, and has been 
born of the spirit, not redeemed, and will not be until 
after corporal death. We will come to this when I 
prove the salvation of all mankind. My opponent 
would be all right if he would be like Paul, set up the 
two bodies — inward and outward man — the inward man 
is the righteous, and the outward man the wicked, 
which I will show before I am through. 

My opponent certainly will admit that there is no 
flesh quickened in this life. It is the spirit that is born, 



— 36 — 

or comes forth, and serves God, and the flesh still serves 
sin, and does until death, and then grace reigns to eter- 
nal life. 

My opponent talks as though the flesh is quickened 
in this life, but Paul says, Thou fool, that which thou 
sowest is not quickened except it die. My opponent 
says the natural is quickened to grace, or in other words 
to spiritual, but he and Paul do not agree, and I will stick 
to Paul. Those that are born of the spirit in this life are 
only the first fruits, of the spirits, and if they are the first 
some person must be the last, and they that are first are 
they that are quickened in this life, but the flesh is not 
quickened ; it dies a natural body and is raised a spir- 
itual body, and the same number that die natural are 
raised in glory, but not quickened until after corporal 
death, but there are some born of the spirit in this life, 
and serve God after the inward man, but with the flesh 
sin. The flesh lusteth against the spirit and the spirit 
against the flesh, and these two are contrary, the one 
to the other, so that you can not do that which you 
would. 

So you can see how it is with Paul, and it is the same 
with us. We are no better than him. My opponent 
also says, they that are in their graves shall come forth 
— they that have done good unto the resurrection of 
life ; but not eternal life, but life, and they that have 
done evil to resurrection of damnation. Well, now 
what are we going to do with this Scripture. There 
are none good, no, not one. And some that have not 



— 37 — 

had earthly graves, and none that have done good, that 
is, no flesh. 

Now, David was a righteous man, after God's own 
heart. Now, what David — the inward or outward David ; 
we could not say — that inward David could do what 
David did. But it was outward David that served sin. 

Now we will take up the passage in St. John, 5 : 24 : 
Verily, verily, I say unto you, he that heareth my word 
and believeth on him that sent me, hath everlasting 
life, and shall not come into any condemnation, but is 
passed from death unto life. Now, who has passed 
from death unto life? Is it the flesh that has everlast- 
ing life, and shall not be condemned ? You all know 
better. The flesh cannot please God nor hear his word. 
Now, something that heard has got eternal life, and it is 
not the flesh or the outward man, but it is simply a 
coining forth from the body, for he says after the birth 
of the spirit ye are no more in the flesh ; but he does 
not say the flesh is no more flesh, but what is born of the 
flesh is flesh, and that which is born of the spirit is 
spirit. So the flesh is flesh, and is flesh till corporal 
death, and is not made spiritual until after the resur- 
rection. Now you certainly know this is not the end of 
time when he says the hour is coming, and now is 
when the dead shall hear his voice, and they that hear 
shall live. It is the part that is dead to the law and 
dead to sin, as the spirit is not under the law. So, 
then, they that are dead to the law hear his voice, and 
they that hear shall live. Now, in the same connec- 



— 38 — 

tion, he says the hour is coming, and now they that are 
in their graves shall hear his voice and shall come forth 
— they that have done good unto the resurrection of 
life. Now, it is the inward man that does good, not 
the flesh, for Paul's flesh does no good in this life — 
nothing but evil. So it is something that does good 
besides the flesh or natural man, or creature. It is not 
necessary to go into the ground to have a grave. If so, 
then the spirit goes into the ground instead of going to 
God who gave it, as we are told in other Scripture ; and 
we must make it all harmonize, and we will not have to 
go far to find the resurrection of damnation, for it is 
right here ; or condemnation, for the flesh was con- 
demned to death. And then at the final, last and gen- 
eral resurrection, in Revelations, the dead, small and 
great, shall come forth from sea, death and hell, and at 
that time there will be no more death, neither sorrow 
nor crying, neither shall there be any more pain, for old 
things shall pass away, and all things become new. 
And the hour is coining and now is when the dead 
shall hear his voice, and they that hear shall live, or 
reign in life, as Paul calls it in other Scripture. They 
are the ones that have the first fruit of the spirit await- 
ing the adoption, to-wit, the redemption of the body. 

Now, if we have none good, how are any going to 
come forth from the grave unless we have got some 
good ; and Paul says there are none good. So it can- 
not be the flesh or natural man that is good. And Paul 
is born of the spirit and he is not good. So you will 



— 39 — 

have to acknowledge that you cannot bring these pas- 
sages of Scripture together and. take the view you do, 
for there are none good, none righteous. 

Now we will take up Acts, 24 : 15, in which my oppo- 
nent goes to prove the resurrection of the just and 
unjust. The 14th verse says: "But I confess unto thee 
that after the way which they call heresy, so worship I 
the God of my fathers, believing all things written in 
the law," etc. 15th verse : "And have hope towards 
God, which they themselves also allow, that there shall 
be a resurrection of the dead, both of the just and the 
unjust." 

Now I would like to know if my opponent is not like 
the ones that Paul is speaking of, that they say there 
will be a resurrection of, the just and unjust. And you 
are just like them that preach a heresy, for there are 
none just in the way you represent it. For Paul says 
there is no flesh justified; so it is something else that is 
just besides the flesh. 

Now if I would write a month I could not improve 
Paul's words in making it plain, that there are none just, 
none good, none righteous, and my opponent believes in 
the universal salvation of the righteous and the good, and 
Paul says there are none. So there will be lots of room 
in heaven to rent, and God ought to have known better 
than to make such a place, for he is a being that knew all 
things from the beginning — certainly knew there would 
be none righteous and none good. So my opponent will 
have to admit he is resting under an error, but hon- 



— 40 — 

estly, I think. But his ideas will not hold water. My 
opponent says: "For pity's sake do not charge Christ 
with saving the children of the devil." Now I will cite 
him to a few truths. 

We will now go to I John, 3:7: " Little children, let 
no man deceive you. He that doeth righteousness is 
righteous, even as he is righteous." Now, does not my 
opponent try to deceive us ? For he says some of the 
flesh is righteous and good, and goes into the grave, 
when it is contrary to the Scriptures. 

Ecclesiastes, 7:20: u For there is not a just man 
upon earth that doeth good and sinneth not." So I 
guess my opponent is in a bad place to get just ones to 
resurrect when there are none. I guess he believes in 
a universal damnation. 

I John, 3 : 8 — He that committeth sin is of the devil, 
for the devil sinneth from the beginning. For this pur- 
pose the son of God was manifested, that he might 
destroy the works of the devil. Now he that committeth 
sin is of the devil. Now let me ask my opponent 
whether he commits sin? He certainly can not deny 
but that he and all others commit sin. Well, if we do 
we are of the devil, and the works of the devil we will 
do, and Christ died to destroy the works of the devil. 
Ye are of your father the devil, and the works of your 
father ye will do. Now the Scriptures say, if we say 
we have no sin we deceive ourselves, and the truth is 
not in us. So then we will have to acknowledge we all 
sin, or make Paul out a liar. So we all sin, and are of 



— 41 — 

the devil, and Christ died to destroy the works of the 
devil. He that hath ears to hear, let him hear the truth 
of Paul and not charge God with unrighteousness. 
But some people cannot preach unless they can send 
some person to hell, but not I, but that other fellow, he 
is the one. I am just as wicked as he, but God had 
mercy on me but not on him, for God made him for 
that purpose, and that God has a right to make one 
vessel to honor and one to dishonor. Now spirits were 
not made, it is the flesh that was made to honor and 
dishonor, and he is here speaking of taking away the 
birthright from Esau and giving it to Jacob, but we 
will come to this Scripture further on. 

My opponent says the just have a natural body and 
the unjust have a natural body, and one is resurrected 
to damnation the other to glory. Now my opponent 
knows that there is only one kind of flesh of men, and 
in I Cor. 15th, where it is speaking of the body being 
sown natural and raised in glory, and the same amount 
sown a natural body is raised a spiritual body, and as 
we have born the image of the earthly we shall also 
bear the image of the heavenly. Now if we only have 
one kind of flesh of men, and the children of the flesh 
are not the children of God, how are we going to bring 
them in by adoption, for the creature itself shall be 
delivered from the bondage of corruption into the glori- 
ous liberty of the children of God, and this is Paul 
talking, after his conversion, to the Romans. 

Then my opponent speaks of Matthew 25 : 31 — When 
4 



— 42 — 

the Son of Man shall come in all his glory, and all the 
holy angels with him, separating the sheep from the 
goats, or the wicked from the righteons, or in other 
words, separating the inward man from the outward 
man, for this is not the end of time. But some put the 
coming of Christ at the end of time, but that will not 
do — how is Christ going to be in you the hope of glory 
if he is not here ? So your argument falls to the ground 
with all the rest of your ideas. 

My opponent speaks of the tares and the good seed, 
and wants to let them grow up together, for fear of 
destroying the good while rooting up the tares. Now 
if the tares are a separate body and spirit why could 
not the tares be removed without injury to the good ? 
The reason why, the good seed is the inward man, 
and the tares are the outward man, just the same as the 
chaff and the wheat; the chaff is what goes around the 
wheat, the chaff is necessary to protect the wheat until 
the harvest and then is separated, and the wheat is put 
in the garner and the chaff is burned up, and then 
the chaff is resurrected and raised in glory. And he 
that committeth sin is of the devil ; well, then the devil 
sowed the tares, for he that committeth sin is of the 
devil and we all commit sin, and we are all of the 
devil. My opponent wants to know how God shall 
judge the world if the dead rise not ? Well if I under- 
stand his views, and I guess I do, for he believes in the 
elect being saved and the rest lost, which I will upset 
before I am through. Now, if the choice was made 



— 43 — 

before the foundation of the world, how does the 
resurrection affect the judgment? The judgment was 
before man was made, according to his views. So, 
according to my opponent's views, the resurrection 
does not make any difference, for if you are the elect that 
settles it. Now, my opponent says we shall all be 
gathered at the judgment seat of Christ and be judged 
according to the deeds done in the body. I guess he 
must be an Armenian, he puts the judgment at the end 
of time in this place, and then puts it before the 
foundation of the world in a'nother place. So it is hard 
to understand what he does believe. Preach the elect 
chosen before the foundation of the world, and then 
turns right around and has it at the end of time accord- 
ing to our works. Now, if it is according to our works, 
and Paul is the best we have got, and he does not do 
anything good, we will all stand a poor show. But 
thank God it is not according to our works, it was 
Paul's outward man that did no good but served 
sin, but the inward man served God. For since by 
man came death, by man came also the resurrection of 
the dead. For as in Adam all die even so in Christ 
shall all be made alive, and raised in glory and made 
spiritual after corporal death. So, I certainly have 
written enough to prove that the death pronounced on 
Adam was a corporal death. For since by man came 
death, by man came also the resurrection of the dead. 
Wherefor, as by one man sin entered into the world, 
and death by sin, and so death was passed upon all 



— 44 — 

men, for that all have sinned. So it is certainly clear 
and plain that the death was a corporal death, and 
Christ died corporally to redeem us from a corporal 
death. For no man ever lived to be a thousand years 
old. And a thousand years is as one day and one day 
as a thousand years with God. So, Adam died that 
day with God and is made alive by the death of Christ. 
But my opponent has it, by the offence of one many be 
dead and many were made sinners. But we were all 
made sinners, and all die, for there is not a just man on 
earth, and none righteous. My opponent believes 
in the salvation of the just and righteous. I guess he 
must believe in Universalism, that is, universal 
damnation. 

I will now leave the subject of the death pronounced 
upon Adam to the reader, and you can judg'e for your- 
self whether I have fully shown the death to be a 
corporal death or not, and hope I have said nothing 
to offend any one, or deviated from the truth. 

Yours, 

M. A. Peters. 



Portland, Ind., July 27, 1886. 

A REFUTATION OF THE DOCTRINE OF UNIVERSAL SAL- 
VATION. 

It has been said by Mr. Universalist that all men 
must die a mortal death, and then, at the end of the 
world, when the last trump shall sound and the dead 
shall come forth, that when they come forth they all 
come forth as sheep to sit on the right hand of God. 
They seem to think that because Christ tasted death for 
every man, and that they all are resurrected, and be- 
cause it is sown a natural body and raised or resur- 
rected, that is all that is necessary to complete 
universal salvation. But, reader, I ask your undi- 
vided attention on this vital point : we will examine 
the language of Christ while he was here and if he 
gives another doctrine shall we not set it down as good 
authority? (Matthew 22, v. 14), Many are called but 
few are chosen. If but few are chosen is that univer- 
sal? (Matthew 25, v. 22, 23), When the son of man 
shall come in his glory and all his holy angels with him 
then shall he sit upon the throne of his glory, and be- 
fore him shall be gathered all nations and he shall sep- 
arate them one from another as a shepherd divideth his 
sheep from the goats. Is that universal? There is a 
resurrection of the just and the unjust (Acts 24, v. 15). 



— 46 — 

and he divideth them as a shepherd divideth them. 
This is after the resurrection. After this mortal has 
put an immortality. The just and the unjust are resur- 
rected. They say that the flesh is the wicked and 
when the flesh dies and moulders away that is the last 
of the wicked, but Christ tells us that the wicked are 
resurrected as well as the righteous. Christ tells us 
that he purchased the world for the treasure that was in 
it. He gathered of every kind, both the good and the 
bad, both the wheat and the tares, the just and the un- 
just, the wicked and the righteous, and then, after he has 
gathered them all together he divideth them as a shep- 
herd divideth his sheep. How could the wicked appear 
at the judgment seat of Christ to be judged according 
to the deeds done in the body unless they come forth 
with a sense of their true condition. The natural body 
cannot appear there, then with what body do they 
come? That which thou so west is not quickened ex- 
cept it die. The natural body dies and is quickened 
and comes forth ; the wicked into everlasting punish- 
ment, the righteous into life eternal. He divideth them 
as a shepherd divideth his sheep. Many are called but 
few are chosen. The kingdom of heaven is likened 
unto a net that, when it was cast into the sea it gathereth 
of every kind, which, when it was full, they drew to 
shore and sat down and gathered the good into the ves- 
sels and casteth away the bad. So shall it be at the end 
of the world : they do not all get to be good after they 
are gathered. (Matthew 13, v. 47, 48, 49, 50), So shall 



— 47 — 

ut be at the end or the world : He gathereth of every 
kind, both good and bad. The angels shall come forth 
and sever the wicked from among the just, and shall 
cast them into a furnace. (Matthew 13, v. 49, 50). Is 
that universal ? Do the angels cast away the wicked ? 
So shall it be at the end of this world. The angels 
shall gather the tares from among the wheat. Is that 
universal salvation? Before him, at the end of the 
world, shall be gathered all nations, and he divideth 
them as a shepherd divideth his sheep from the goats. 
He places the sheep on the right hand and the goats 
on the left hand, then will say unto them on the left, 
"Depart, ye cursed, into everlasting fire ;" and unto 
them on the right hand, "Come, ye blessed of my 
Father, inherit the kingdom of heaven." The sheep are 
blessed, the goats are cursed, and this judgment takes 
place after the resurrection — after this mortal has put 
on immortality. All this changing is necessary in order 
that they all appear at the judgment seat of Christ. 
There is a resurrection of the just and the unjust. He 
gathereth of every kind — the good, the bad, the wheat 
and the tares. He purchased the whole field for the 
treasure that was in it, both the good and the bad. The 
kingdom of heaven is likened unto a treasure hid in a 
field ; when a man findeth it he purchaseth the whole 
field for the treasure that was in it. So Christ pur- 
chased the whole world for the treasure that was in it 
Ye are the light of the world, a city set on a hill ; before 
him shall be gathered all nations ; he gathereth of 



— 48 — 

every kind ; the field is the world ; the good seed is the 
children of the kingdom ; the tares are the children of 
the wicked one, the devil. So shall it be at the end of 
the world ; his angels shall gather of every kind, the 
good and the bad, the wicked from the righteous. The 
wicked are resurrected into everlasting punishment, but 
they are all gathered first, and of every kind, the good 
and the bad; and this is in harmony with the whole 
tenor of Scripture ; that God so loved the world, that 
whosoever believeth on him should not perish, but have 
eternal life. 

Go ye into all the world and preach my Gospel, 
and he that believeth and is baptized shall be saved, 
and he that believeth not shall be damned. And 
Paul says, he is the Saviour of all men, especially those 
that believe. He divide tli them as a shepherd divides 
his sheep — the believer on the right hand, the disbe- 
liever on the left ; the righteous into life eternal, the 
wicked into everlasting punishment. There is a resur- 
rection of the just and the unjust. They all come forth, 
and every seed its own body ; the tares with the bod- 
ies of the children of the wicked one, and the good seed 
with the bodies of the children of the kingdom. Every 
seed is its own body, for God hath given it a bodv as it 
hath pleased him. Hath not the potter power over the 
clay, of the same lump, to make one vessel unto honor 
and another unto dishonor? Shall the thing formed say 
unto him that formed it, "Why hast thou made me 
thus?" Nay! Who art thou that replyest against God? 



— 49—- 

He created all things for a purpose ; yea, the wicked for 
the day of evil. 

Paul says : " If the dead rise not then how shall God 
judge the world?" I understand by Paul's remarks 
that the judgment takes place after the dead rise. At 
the end of the world the angels gathereth them and He 
divideth them, and this after they have risen, for if the 
dead rise not how shall God judge the world? And 
Christ, when he was about to leave this world, prayed 
to the Father to glorify him with the glory that he had 
with him before the world began, and said he prayed 
not for the world but only for those that God had given 
him out of the world, and said he had kept them and 
had lost none except the son of perdition that the 
Scriptures might be fulfilled. (St. John 17), The son of 
perdition was lost that the Scriptures might be fulfilled, 
and the Scriptures, in one place, tell us that the wicked 
man is the son of perdition. The wicked are resurrected 
into everlasting punishment. He divideth. We can 
in nowise harmonize the Scriptures unless we admit of 
a division. It is claimed by Mr. Universalist that God 
is the Saviour of all men, or all the human family. How 
can this be so and yet the wicked be resurrected into 
everlasting punishment? It is necessary that Scriptures 
should not conflict, and when we read that God is the 
Saviour of all men, now what was the apostle speaking 
about when he spoke of all men ? He was speaking of 
the time when the Jews were the only people that 
claimed any of God's favor. They \a ere the only peo- 



. — 50 — 

pie that God made His first covenant with, and they did 
not know of any promise to any other and claimed they 
were the only people of God. Even the Gentiles did 
not claim, at that time, any salvation, but after Christ 
came and broke down the middle wall of partition be- 
tween Jew and Gentile then Paul preached that in every 
nation he that feareth God and worketh righteousness 
is accepted of Him, not only the Jews but men of all 
nations. Go preach my gospel to all nations, not only 
to the Jews but to all men or men of all nations. Men 
of all nations now are believers, or, men of all tongues. 
So he saves the believers of all men or nations, and he 
that believeth not shall be damned. Go into all nations 
and preach : He is the Saviour of all men or men of all 
nations, that is, believers, of all tongues. So he, in that 
sense, is the Saviour of all men. It is claimed by Mr. Uni- 
iversalist that, as in Adam, all die, even so in Christ shall 
all be made alive. He says that the same number that 
die in Adam are made alive in Christ, and they think that 
proves universal salvation. Now if the dead rise not 
how shall God judge the world ; now when they are 
made alive from he dead, that is, resurrected. They 
claim that makes a complete universal salvation. What 
a wild delusion ! If the wicked are not quickened, or 
resurrected, in what manner would the judgment take 
place. They, when they are quickened, or resurrected, 
from the dead, you say, are saved, but I say that, ac- 
cording to Christ's own teaching, they are thus only 
ready for the sentence : the wicked into everlasting 



— 51 — 

punishment, for, as in Adam, all die, even so in Christ 
shall all be made alive, but every man in his own order. 
Christ the first fruit, then they that are Christ's at his 
coming. (Corinthians 15), Now every man in his own 
order, every seed its own body. Christ's the first fruit 
He divideth them and puts every man in his own order ; 
He gathereth of every kind and divideth them every 
man in his own order. 

Perhaps it would be well to draw the attention of the 
reader, to the misconstruction my opponent has put 
upon that one passage of Scripture, and no doubt, 
unintentionally ; for, as in Adam ,all die, even so in 
Christ shall all be made alive. My opponent says that 
the same number that die in Adam are made alive in 
Christ. Now, Paul gives a very different interpretation 
of that passage than my opponent. And in the very 
next verse, which is a part of the sentence embodied 
in the above passage, he says : But, every man in his 
own order, Christ the first fruit. What did he mean 
by this? He was speaking of the resurrection. And 
in another verse, he tells us Christ was the first fruit of 
those that slept. So he tells us here: But, every man 
in his own order, Christ the first fruit and then they 
that are Christ's at his coming, £at the end of the 
world, with all his holy angels with him. Christ the 
first fruit and then they that are his at his coming. 
Now, who is made alive in Christ, they that are his at 
his coming ? Paul here has not given the Universalist 
any claim, for he says, they that are Christ's at his 



— 52 — 

coming. When we give the Scripture the interpretation 
that Paul gives it, it cuts all universal ideas off, and 
says, every man in his own order. First, Christ; Second, 
they that are Christ's at his coming. 

My opponent, in his letter, claims that the flesh is the 
wicked, or in other words, those that are the children 
of the wicked are just simply our flesh, and said Christ 
paid the penalty for all flesh. Now, Christ, it seems, 
gives us a different idea of that matter. According to 
that idea, the flesh or the mortal puts on the immortality, 
.and Christ has paid the penalty for that, and there are no 
wicked resurrected into everlasting punishment. My 
opponent here wishes to revoke the language of Christ 
when he told his disciples that at the end of the world, 
at the harvest time, his angels should gather the tares 
and burn them. Now, if the tares compose the fleshly 
body of the whole human family, and Christ paid the 
penalty for them, why should they burn? If it is the 
mortal body that is resurrected and also compose the 
tares, why, in that sense, are any resurrected but the 
wicked ? My opponent says, there is no resurrection of 
the spirit, for the spirit does not die. Now, if the mortal 
bodies of the whole human family compose the 
wicked, and the mortal body is all that is resurrected, 
then how can there be a resurrection of the just ? Paul 
in Acts 24 :i5, says there is a resurrection of the just 
and unjust. But, my opponent has it only the unjust, 
he won't admit of any but the wicked, which he says 
is our mortality. Paul says, the just also. Now, my 



— 53 — 

opponent claims that the just is the spirit, and that 
does not die, consequently there can be no resurrection 
of the just. But, Paul and Christ stand out in bold 
opposition and refute all such, and say: The wicked are 
resurrected into everlasting punishment, and the 
righteous into life eternal. 

Then we see the just, the righteous, the children of 
the Kingdom, they that have done good, all these are 
resurrected into life eternal, and come forth unto the 
resurrection of life, and as sheep they sit on the right 
hand, and are the blessed of the father. These die 
also ; they have natural bodies and they die, and are 
quickened at the end of the world, and the children of 
the wicked one have mortal bodies, and they die, and 
are resurrected into everlasting punishment. He that 
soweth them is the devil, they are the children of the 
devil. They are sown in the world devils and gathered 
at the end of this world devils, and burned up as devils. 
Christ in Matthew tells his disciples so. Now what 
benefit would it be to try to get the devils saved? 
Christ did not seem to want them in his kingdom, but 
it seems that some are determined to have them there. 
Now we believe in the universal salvation of all the 
good seed that Christ sowed into the world, for he says 
they are the children of the kingdom, and says at the 
end of the world his angels shall gather them into his 
garner. These are his children. The tares are the 
devil's children. He does not want them in his king- 
dom. He gathereth of every kind, but he casteth away 



— 54 — 

the bad. He don't want them in his kingdom. The 
sheep on the right hand, he lay down his life for his 
sheep, he giveth unto them eternal life and they shall 
never perish. Marvel not, for the hour is coming in 
which all that are in the graves shall come forth, 
they that have done good unto the resurrection of life, 
and they that have done evil unto the resurrection of 
damnation. All that are in the graves, the good and 
the evil, shall come forth from the grave. They both 
die and lay in the grave until the morning of the resur- 
rection, and both come forth. The good and the evil, 
both go unto the grave and both come forth, one to life 
and the other to damnation. Now if just the flesh is 
the wicked and the spirit is the righteous, how could 
both the flesh and the spirit die and lay in the grave, 
and come forth, one to life and the other to damnation ? 
Yet my opponent says the spirit does not die, and that 
leaves only the flesh, which he terms the wicked, to die, 
and if, as he says, only the wicked die, how could the 
good and the evil come forth, one to life, the other to 
damnation. The Scriptures teach that good and evil 
both come forth from the grave, and how could they 
both come forth from the grave unless both die, and 
how could they both have bodies naturally? And the 
bodies of the good die and awake to life, and the bodies 
of the evil die and awake to damnation, unless both die. 
Here is a point that no Unaversalist can get over. 
There are wicked spirits and good spirits, or God's 
spirit, and the wicked have bodies and the righteous 



— 55 — 

have bodies, and both die and come forth, they that have 
done good unto the resurrection of life, and they that 
have done evil unto the resurrection of damnation. 
My opponent says in his letter that Christ paid 
the penalty for the wicked, but the Scriptures teach 
that they shall go away into everlasting punishment. 
He divideth them as a shepherd divideth his sheep. 
The angels shall sever the wicked from the just, and 
there is a resurrection of the just and unjust ; one to 
life, the other to damnation, every man in his own 
order. Christ the first fruit, for he was the first fruit of 
them that slept. He was the first that has been resur- 
rected, the rest afterward, they that are his at his com- 
ing. My opponent says that he can bring Scripture to 
prove the salvation of all men. Now I wish, when he 
undertakes to do that, he would keep before him a few 
passages of Scripture showing God's sure jud ment at 
the end of this world, when there is a resurrection of 
the just and unjust. II. Thessalonians i, v. 6, 7, 8, 9 
10, 11. Seeing it a righteous thing with God to recom- 
pense tribulations to them that trouble you and to you 
who are troubled, rest with us when the Lord Jesus 
shall be revealed from heaven with His mighty angels, 
in flaming fire, taking vengeance on them that know 
not God and obey not the Gospel of our Lord Jesus, 
who shall be punished with everlasting destruction from 
the presence of the Lord and from the glory of His 
power, when He shall come to be glorified in His saints 
and to be admired in all them that believe. Notice, it 



— 56 — 

is the believer. Yea, when he cometh to be glorified in 
his saints, when the Lord Jesus shall be revealed from 
Heaven with His mighty angels, to execute judgment, 
taking vengeance on them that know not God and obey 
not the Gospel, keep this before his mind, and also ( II 
Thessalonians 2, v. 8, 9, 10, 11, 12,) And then shall the 
wicked be revealed whom the Lord shall consume with 
the spirit of his mouth and shall destroy with the 
brightness of his coming even Him whose coming is 
after the working of Satan, with all power, and signs, 
and lying wonders, and with all deceivableness of un- 
righteousness in them that perish, because they re- 
ceived not the love of the truth that they might be 
saved, and for this cause God shall send them strong 
delusions that they should believe a lie, that they all 
might be damned who believe not the truth but had 
pleasure in unrighteousness. 

Now, reader, we will call your attention to the apostle 
Jude. Behold the Lord cometh with ten thousand of 
His saints to execute judgment upon all and to con- 
vince all that are ungodly among them of all their un- 
godly deeds which they have ungodly committed, and 
of all their hard speeches which ungodly sinners have 
spoken against Him. Yea, Christ told his disciples 
(Matthew 25, v. 31), When the son of man shall come 
in his glory and all his holy angels with him, then shall 
he sit on the throne of his glory, and before him shall 
be gathered all nations and he shall separate them as a 
shepherd divideth his sheep from the goats. Yea, as 



— 57 — 

the apostle Jude hath said, He cometh with ten thou- 
sand of His saints to execute judgment. He divideth 
them, the just from the unjust. Yea, when all His holy 
angels shall come with Him in naming fire, taking ven- 
geance upon all that are ungodly that have not the 
knowledge of God. 

Let my opponent not forget the loud proclaiming of 
Christ, and of Jude and Paul on the sure judgments of 
God at the second coming of Christ, for so shall it be at 
the end of this world. God shall send his holy angels 
and gather the tares from the wheat. They sever the 
wicked from the just. They that are in their graves, 
both good and evil, shall come forth — they that have 
done good unto the resurrection of life, they that have 
done evil unto the resurrection of damnation. The 
good shall come forth from the grave ; the evil shall 
come forth from the grave ; so where will we place 
them that will deny this mighty truth, and in the face 
of this certain testimony? Proclaim all men will be 
saved. Did not the Lord's prophets prophesy unto 
Israel the swift destruction of the wicked, and did they 
not also, like the Universalists, want the prophets to 
prophesy smooth things ? Yea ; they did not want to 
hear of the sure judgment of God ; but the destruction 
of Israel came as God, by his prophets, had prophesied ; 
yet they wanted smooth things. And when God told 
Adam that on the day that he should eat of the forbid- 
den fruit he should die, did not the serpent say they 
should not die? He prophesied unto them smooth 
5 



— 58 — 

things. But they did die ; they were driven from the 
garden. So God's sure judgment will come when all 
nations shall be gathered before him ; he divideth them. 
But the Universalists prophesy smooth things. But 
what did the Revelator, John, tell us that he saw in his 
vision when he was carried away in the spirit and he 
saw heaven opened, (Revelations 20:12, 13, 14). He 
said : "And I saw heaven opened, and I saw the dead, 
small and great, stand before God, and the book was 
opened, which is the Book of Life ; and the dead were 
judged out of those things which were written in the 
book according to their works." 12th, "And the seas 
gave up the dead which were in them ; and death and 
hell delivered up the dead which were in them, and 
they were judged, every man according to their works." 
17th, And death and hell were cast into the lake of 
fire ; this is the second death ; and whosoever was not 
found written in the Book of Life was cast into the lake 
of fire. 

Now, who can deny the separation of the wicked and 
the just at that day when all the dead shall come forth, 
and the book is opened ? For John, the Revelator, tells 
us he saw beforehand the judgment of God. I suppose 
now, after the Scripture testimony that has been shown, 
my opponent will not deny that at the end of this 
world, as Christ testifies in Matthew and St. John, 
when the dead are raised, when Christ and all his holy 
angels come, and Christ sits on the throne of his glory, 
and his angels gather of every kind, both the good and 



— 59 — 

bad, he certainly will not deny that both the good and 
the bad cometh forth, and that the angels separate them, 
and sever the wicked from the just, and cast away the 
wicked into everlasting fire. And with all this testi- 
mony he certainly cannot say that just simply the flesh 
is the wicked, and that Christ paid the penalty for the 
flesh, or the wicked. How could the penalty be paid 
and they cast into everlasting punishment? And also, 
how could the bodies of the saints rise first, as the 
Scriptures tell us, if the flesh compose the wicked ? 
Now according to the Scriptures, Christ's people were 
chosen in him before the foundation of the world ; their 
names are recorded in the Lamb's book of life, and all 
whose names are not written in the book shall be cast 
into the lake of fire. Now if my opponent will take 
the doctrine of the Scriptures and acknowledge that 
Christ has a body, a people, a church, that he chose out 
of every people, nation, kindred and tongue, and as 
Paul testifies in Galatians, the children partook of flesh 
and blood, and he likewise took part of the same. 
Christ's children partook of flesh and blood, so Christ 
took of the same, and as his children that dwelt in 
fleshly tabernacles were under a curse of the law, that 
is, all flesh was under that curse, and of course Christ's 
children, because they dwelt in this fleshly, or earthly, 
house. Their earthly house was under a curse, and 
Christ, who was their spiritual head, took also a natural 
body, and as he was their head, their bodies being under 
a curse with all flesh, Christ's body was offered to sat- 



— 60 — 

isfy the law. The law that held all flesh under a curse 
was satisfied ; He magnified the law and made it 
honorable. Now as far as that law was concerned the 
head of the church was taken and offered to appease 
the wrath of God, and as far as sin is concerned it was 
condemned in the flesh ; it can go no farther than the 
flesh ; it spends its force in the flesh ; it could do no 
more than that with the body of Christ. On him was 
laid the sins of his people. His body was broken for 
sin, but that was as far as sin could go ; it could only 
break the body. But it could not hold his body in the 
tomb. He arose to appear in the presence of the 
Father, to there make intercession for the sins of his 
people. And now if the spirit of God dwell in you, he 
that raised up Christ from the dead shall also quicken 
your mortal bodies by his spirit which dwelleth in you. 
This is Paul's language, and he further says, " If any 
man have not the spirit of Christ he is none of his." 
Now Christ says, in Matthew : He purchased the whole 
field for the treasure that was in it. He let the wheat 
and the tares grow together until the harvest time, at 
the end of the world, and says the field was the world, 
and the wheat was the good seed, and the tares were 
the children of the wicked one, the devil. 

Now, it is an undisputable fact that the devil has 
children, and we read of the devil and his angels, so 
the devil has children and angels, and Christ has 
children which are the children of the kingdom, and 
he has angels, and according to Christ own testimony, 



— 61 — 

Christ sowed his children into the world; and the devil 
sowed his children into the world, and Christ comes at 
the end of the world with his angels, and the angels 
gather the children of the kingdom into Christ's garner, 
and gathers the children of the devil and binds them 
and burns them. So, as Christ has taught his 
doctrine, so we teach, and preach, and contend for the 
universal salvation of all the children that Christ sowed 
into the world, and also, for the universal damnation of 
all the children of the devil that the devil sowed. And 
it is very astonishing to know why anyone wants the 
children of the devil saved. Christ did not want it so. 
Why should any one go around preaching to the devils 
that they may be saved or will be saved, or that they 
are just simply the flesh ? If you could get the children 
of the devil to believe they were just simply the flesh, 
and that the devil had no angels, and that Christ paid 
all the penalty for the flesh or devils, I expect they 
would be well pleased. But Paul, and Christ, and John 
tell us the devil has angels, that is, he has the devil's 
angels. My opponent at the very beginning of his 
letter, says: What did Christ die for? and declares 
that he died for the resurrection of the mortal body. 
Now, suppose for a minute we admit that he did, will 
that make his universal doctrine any better? We admit 
that mortal bodies of both the just and the unjust are 
resurrected; but, Christ and the holy Apostles tell us 
that they that have done good are resurrected to life, 
and they that have done evil are resurrected unto 



— 62-^ 

damnation. The mortal bodies are all resurrected, but 
some to life and some to damnation; where then is the 
universalist doctrine ? Now, if the Bible tells us so 
plainly that there is a division after the resurrection, 
and some to life and some are cast into a lake of fire, 
does that not settle Universalism as a delusion. Then 
it is better for us to go back to where we get this 
universal doctrine, and try and get it to harmonize with 
the resurrection, for Christ has left it on record that 
his holy angels will, at the end of this world, settle the 
universal idea by gathering and severing the wicked 
from the just. 

Now, as enough has been said on that point, let us 
go back to the teaching of Christ unto Nicodemus: 
Ye must be born again or ye cannot see the kingdom 
of heaven; and except a man be born of water and 
the spirit he can not enter into the kingdom of 
heaven. Now, unless a man is born again he cannot 
see or enter the kingdom of heaven. And the wind 
bloweth where it listeth and thou hearest the sound 
thereof, but canst not tell from whence it cometh 
or where it goeth, so is every one that is born of God. 
We cannot tell from where it comes or where it goes, 
so is every one that is born of God. Unless we are 
quickened from the dead state we are in, simply by 
trespassing, we have not the knowledge of God, but 
when God commanded light to shine out of the darkness, 
hath shined in our hearts to give us the light of the 
knowledge of truth, as it is in Christ, immediately we 



— 63 — 

see that he quickeneth whomsoever he will, and whom 
he will he hardeneth. 

Christ sends the spirit into the hearts of his children, 
crying, "Abba, Father!" So it is the light of the 
knowledge of the truth that God sends into the hearts 
of his children that enable them to believe on him. 
They are a chosen generation, a royal priesthood ; they 
are the temple of the living God ; they are the saints of 
the Most High, the church of the first born, of the first 
begotten from the dead. They are the bride, the Lamb's 
wife, whom he will present to God, not having spot nor 
wrinkle, for on him was laid the iniquity of them all. 
He is their life, their head, their shield and hiding place. 
Therefore, who shall lay anything to the charge of God's 
elect — his chosen ? When Christ # shall come with his 
holy angels at the end of this world, and his angels 
gather the children of God — his chosen, his elect — who, 
then, shall lay anything to his elect? 

Now I have .dwelt at length" on this vital point, 
which I claim is all hinged on the resurrection; for 
I, like my opponent, claim if the dead rise not how 
shall God judge the world. And if he cannot judge 
them unless they are resurrected, then the judgment 
takes place after the resurrection — they that have done 
good unto life, and they that have done evil unto the 
resurrection of damnation. And if any one is torn up 
because the Scriptures teach the salvation of all men, 
they must harmonize the matter at the resurrection and 
allow a division, for they that have done good of all 



— 64 — 

men are resurrected unto life, and they that have done 
evil of all men are resurrected unto damnation. They 
must place that Scripture u all men" so it will harmon- 
ize with the division that is to take place after the res- 
urrection ; for the whole tenor of the Scriptures teach 
the universal salvation of the righteous and the univer- 
sal punishment of the wicked, and without a revelation 
of the spirit who can know the mind of the Lord ? He 
maketh one vessel to honor, and another unto dishonor. 

Newton Peters. 



Columbus, O., August 25, 1886. 

Now we will see what we can do with the subject in 
regard to the salvation of all mankind, and show who 
the elect are, and show they are not the only people 
that were saved by the death of Christ. But there is an 
elect, and a chosen people as a nation, but not eternally 
saved and the rest lost. We will start with the nth 
chapter of Romans. It is not necessary to write much 
to refute my opponent's arguments, for he winds up 
with saying he believes in the universal salvation of the 
righteous and the universal damnation of the wicked. 
Well, there are none righteous, and we are all wicked, 
so it is plain to see what will become of us according 
to his views. But we have a higher and nobler way. 
Romans n : 1 : "I say, then, has God cast away his 
people ? God forbid, for I am also an Israelite of the 
seed of Abraham, of the tribe of Benjamin." 2d, "God 
hath not cast away his people which he foreknew. Wot 
ye not what the Scripture saith of Blias, how he 
maketh intercessions to God against Israel, saying:" 
3d, "Iyord, they have killed thy prophets and digged 
down thine altars, and I am left alone and they seek my 
life." 4th, "But what was the answer of God unto him? 
I have reserved to myself seven thousand men who have 
not bowed the knee to the image of Baal." 5th, "Even 



— 66 — 

so then at this present time there is a remnant accord- 
ing to the election of grace." 6th, "And if by grace, 
then it is no more of works, otherwise grace is no more 
grace. But if it be of works, then is it no more of grace, 
otherwise works are no more works." 7th, "What 
then ; Israel hath not obtained that which he seeketh 
for, but the election hath obtained it, and the rest were 
blinded." 

Now, who are the elect ? They are the seven thou- 
sand, and the rest of Israel were blinded. Now it is 
claimed by the Baptists that Israel are the elect, but you 
can see that he chose Israel as a nation and did not cast 
away his people, but he chose seven thousand that had 
not bowed the knee to the image of Baal. Now he says, 
Israel hath not obtained what he seeketh for, but the 
election hath obtained it and the rest were blinded. 
What did Israel seek for? The damnation of the Gen- 
tiles. But God is not going to have it that way, for you 
will find before we get through the chapter that the 
Gentiles are all saved and he is going to keep a part of 
the Jews blinded until he saves all of the Gentiles. 
8th, "According as it is written, God hath given them 
the spirit of slumber eyes that they should not see, and 
ears that they should not hear, until this day." 9th, 
"And David saith, let their table be made a snare, and 
a trap, and a stumbling block, and a recompense unto 
them." 10th, "And let their eyes be darkened that 
they may not see and bow down their back always." 
Now it is acknowledged by all Baptists that those that 



— 67 — 

were blinded were lost, and the elect saved ; and the 
Armenians say they were broken off from eternal life 
for unbelief, spoken of further on in the chapter. But 
you will all have to acknowledge you are mistaken, or 
Paul is. 

Now, Paul speaks of God's chosen people and says 
he chose out of them seven thousand, that are the elect 
and the rest were blinded. Now, how long are they 
blinded? Until the fullness of the Gentile become in. 
Well, if we have to wait till we come in, we are not 
his chosen people, but the Jews were his chosen people 
as a nation, a peculiar people, and they thought they 
were all that would be saved, but we will find differently, 
and find the Gentiles are not the elect, but it is a pa- 1 
of Israel that are the elect, nth verse. I say then, 
have they stumbled that they should fall ? God forbid, 
but rather, through their fall salvation is come to the 
Gentiles to provoke them to jealousy. Now, are the 
Gentiles included in the elect ? You all know better ; 
it was a part of the Jews that were the elect and the 
Jews were his chosen nation. But the Gentiles are not 
in the elect, nor his chosen nation. Now, perhaps it 
would be better to read the 25th verse so we may more 
fully understand Paul. 25th verse. For I would not, 
brethren, that you should be ignorant of this mystery, 
lest you should be wise in your own conceit, that blind- 
ness in part has happened unto Israel until the fullness 
of the Gentiles be come in. Now, we have got the sub- 
ject before us, the elect hath obtained it, but the rest of 



— 68 — 

the Jews were blinded. Now, how long were they 
blinded? Until the fullness of the Gentiles be come 
in. Now, what is the meaning of the word fullness? 
It is all complete. So, if he has blinded a part of 
the Jews until he gets all of the Gentiles in, and we 
could find whether all the Jews were saved, we would 
have it in a nut-shell. 

Well, let us read the 26th verse : "And so all Israel shall 
be saved. As it is written there shall come out of Zion a 
deliverer and shall turn away ungodliness from Jacob." 
Well, Jacob's name was changed to Israel, and so all 
Israel shall be saved and a part of Israel are blinded 
until the fullness of the Gentiles became in. Now., were 
those that were blinded lost? God forbid. That is 
what Paul says — God forbid. But through their being 
blinded salvation has come to the Gentiles. But some 
will quote, they are not all Israel which are of Israel. 
Well, this is easily answered. The Gentiles are of Israel, 
but they are not Israel, but all Israel shall be saved, for 
the gifts and callings of God are without repentance, 
which is the 29th verse. 

30th verse — "For as ye in times past have not be- 
lieved God — yet have now obtained mercy through their 
unbelief. " 

31st — " Even so have these also not believed that 
through your mercy they may obtain mercy." 

32d — " For God hath concluded all in unbelief that 
he might have mercy upon all." 

Rom., 33d verse — "O, the depth of the riches both of 



— 69 — 

the wisdom and knowledge of God." But his riches 
and mercy are not very deep, if they only save the elect 
or those that believe and obey him. He has concluded 
all of the Jews and Gentiles in unbelief that he might 
have mercy upon all, and not a part, but all. My 
Armenian friends will have it, where it speaks of being 
broken off, that they are broken off from eternal life 
after they have obtained it, but it is only speaking 
of blinding a part of the Jews for unbelief until he 
saves all of the Gentiles. Now, if I would write until 
the end of time, I could not make it any plainer than 
this one chapter, but I will bring up more to prove the 
same point, for we have preachers now that say 
God will eternally damn his own children, and then 
call him a just and merciful God. Now, I fail to see 
any justice in that kind of a God, and they can not 
prove that kind of a doctrine, for you can not make jus- 
tice out of injustice — the two words have a different 
meaning. Now, it might be justice to condemn us all, 
but to condemn one and justify the other for doing the 
same deed is not justice. But we will not reply against 
God's ways, but reply against wicked man's charging 
God with injustice ; and I want to protect his high and 
holy name, for he will not damn one, of his children 
and save the other for doing the same deed, just be- 
cause one has repented. And then we have a people 
that say God made the wicked for the day of evil, 
which is correct, but not in the way they set it forth. 
The wicked is the flesh or natural man, but the spirit 



— 70 — 

was not made — a spirit never had a beginning nor end- 
ing. So God made the wicked or natural man for the 
day of evil. Well, the Armenians will say the nat- 
ural man is the unconverted, and the spiritual man 
is the converted; and my opponent says the 
spiritual man is the elect and the non-elect is 
the natural man, and you all differ with Paul. He 
says the flesh, or natural man, is the outward 
man of the same man. The inward man is re- 
newed day by day, but the outward man perishes. 
And Paul, in speaking to Peter, says the ungodly were 
made to be taken and destroyed, and utterly perish in 
their own corruption ; and then he says the creature, 
also, shall be delivered from the bondage of corruption 
into the glorious liberty of the children of God ; and 
Paul says we are waiting the adoption — that is, when 
the flesh is raised in glory, but does not come forth 
flesh and blood, but comes forth spiritual We will 
see what Paul says: I Timothy, 2:1. "I exhort, 
therefore, that, first of all, supplication, prayer, inter- 
cessions and giving of thanks be made for all men. 2d, 
"For kings and for all that are in authority, that we may 
lead a quiet and peaceable life in all godliness and hon- 
etsy." 3d, "For this is good and acceptable in the sight 
of our Saviour." 4th, "Who will have all men to be saved, 
and come unto the knowledge of the truth." 5th, "For 
there is one God and one mediator between God and 
man, the man Christ Jesus." 6th, "Who gave himself 
a ransom for all to be testified in due time." And this 



— 71 — 

is one of the times, but my opponent will say, the turn 
is on those that have authority of eternal life, that is, 
the f elect ; and our Armenians will say the will is, 
only he is willing to save them if they will only come 
and ask for eternal life ; they can obtain it. Now, it 
reads, "Who will have all men to be saved;" not will- 
ing for them to stay or come, but will have them to be 
saved. Now, if you say to your child "I am willing for 
you to do so," leaves it with the child; it can come or 
stay; but if you say "I will have you to come," means 
you have the power and control, and will have them 
to come , but if you leave it with the child, you will 
say "I am willing." 

Now when Paul speaks of kings and all that are in 
authority, he knows the people look up to a king, and 
they have authority ; and a governor has authority, and 
that is what Paul meant ; it even reached their case ; 
for he was not going to leave any out, that he was going 
to save all, for Christ gave himself for all, to be tes- 
tified in due time. So he says he will have all men to 
be saved, for, by the disobedience of one, judgment 
came upon all men to condemnation, and that condem- 
nation was death, even so the free gift came upon all 
men unto justification. Well, if we are all justified, 
that is good enough ; but my opponent says that all 
men only means a part. Now, Webster says that all 
means all of whom you are speaking of; so when you 
speak of all the Jews and Gentiles it means all of them. 
If I say all men I mean all men. When I say or read 



— 72 — 

that as in Adam all die, even so in Christ shall all be 
made alive. And by the disobedience of one, judgment 
came upon all men to condemnation, this means all 
men. Even so by the righteousness of one, the free gift 
came upon all men unto justification ; and Christ says 
he gave himself for all men and will save all men, and 
who is the Saviour of all men, especially of them that 
believe ; but he can not be the Saviour of all men unless 
he does save all. My opponent quotes Matthew, 25-14: 
" Many are called but few are chosen." The Jews are 
chosen, but not the Gentiles. My opponent speaks a 
great deal about the resurrection of the just and the un- 
just, and that is what those other heretics thought ; that 
is what Paul says. My opponent says that Christ died 
for the world, for the treasure that was in it. The 
wicked is the world and the treasure or the inward man 
is in it, and he purchased the world for the spirit that 
was in the flesh or world, and at the resurrection the 
world or wicked one is made spiritual. My opponent 
gets things very much mixed up. He will commence 
with Cor., 15th chap. — "And then bring in others to 
finish with." Now, I want you to be honest, and you 
know that every one that is spoken of being resurrected 
in Cor. 15th is raised in glory, and as we have borne the 
image of the earthly, we shall also bear the image of 
the heavenly ; and my opponent has acknowledged that 
the whole human family are made alive in Christ. And 
every one that was made alive in Christ is raised in 
glory, and that is good enough. My opponent says the 



1 



— 73 — 

field is the world, the good seed is the children of the 
kingdom. He says the tares are the wicked ones and 
the devil sowed them. Well, he that committeth sin is 
of the devil, and Christ came to destroy the works of 
the devil, and 1 gness my opponent will say he sins, so 
he is of the devil. This is in I John, 3-8 : "So the 
field is the world and the world is the wicked, and 
Christ died for the wicked, for the treasure that was in 
it, and that treasure is 'the spirit." So I guess he will 
have to hunt another Bible. These passages are all I 
want to prove my doctrine ; and if I would let him 
alone, he would prove universal salvation himself. 

My opponent says "he that believeth shall not perish 
but have everlasting life." I will ask if the flesh be- 
lieves ; no, it is the inward man that believes, and has 
already got eternal life, and Christ laid down his life for 
his sheep and gave them eternal life ? Well, then, they 
did not have it before, so there is something in this life 
that has eternal life, but not the flesh, for it is not quick- 
ened except it die. My opponent says Christ is the 
Saviour of all men, especially of those that believe. 
How can Christ be the Saviour of all men unless he 
saves all? 

My opponent quotes Romans, 9:21. "Hath not the 
Father power to make one vessel to honor and one to 
dishonor? Well, that is true, and also with God, but 
God does not make spirits out of clay ; he is here speak 
ing of taking the birthright away from Esau and giving it 
to Jacob, and decreed it before they were born ; and all 
6 



— 74 — 

is a literal matter, and had no reference to heaven and 
hell, but has reference to a literal matter, and Jacob is 
the Jew and Esau the Gentile. 

Now my opponent quotes St. John, 17: 2. "As thou 
hast given him power over all flesh that he should ; not 
may, but should give eternal life to as many as thou 
hast given him." Now, did he do as God said he 
should? We will have to admit that he did, and this is 
life eternal, that they might know the only true God 
and Jesus Christ. Well, no flesh knows God till after 
death corporally, so it is the inward man that has eter- 
nal life in time. But Christ had the power over all flesh 
to give it eternal life, and that is what he laid his life 
down for; it was to give something eternal life that did 
not have it. St. John, 17 : 12. "While I was with them 
in the world I kept them in thy name. Those that thou 
gavest me I have kept, and none of them are lost but 
the son of perdition, that the Scriptures might be ful- 
filled. Now they are not of the world, even as I am 
not of the world ; and as thou hast sent me into the 
world, even so have I also sent them into the world." 
20th, "Neither pray I for these alone, but for them also 
which believe on me through their word, that they may 
all be one." 21st, "That the world may believe that 
thou hast sent me." 24th, "Father, I will that they 
also, whom thou gavest me, be with me where I am 
that they may behold my glory. The son of perdition 
was not eternally lost, but fell from the apostleship, and 
the apostles are the ones that were not of the world, but 



— 75 — 

they should go out into the world and preach to the 
world, that the world may know that thou hast sent 
me." Now my opponent says, where it reads Christ is 
the Saviour of the world, that this cannot be and make 
the Scriptures harmonize. I should think he could not 
make it harmonize. I will agree with him, but because 
he cannot is no reason why others cannot. He says 
all men, where it reads Christ is the Saviour of all men, 
does not mean all men, for it does not agree with his 
views, or the way he looks at the Scripture. I cannot 
help that ; if it does not agree with his views be will 
only have to come over, and then it will harmonize easy 
enough. 

Christ says he is the Saviour of all men, especially of 
those that believe that he is the Saviour of them that 
do not believe, but is the especial Saviour of them that 
believe, in other words, they reign in this life. He says 
the apostle meant all the Jews when he says he is the 
Saviour of all men. I want to ask who he meant when 
he said he was going to blind a part of the Jews until 
he had saved all the Gentiles and if he does not save the 
Jews until he has saved all the Gentiles and then saves 
all the Jews, it looks like the Gentiles were safe and 
the "all men" applies to all the Jews and Gentiles, for 
it takes all of both to be the Saviour of all men. It is 
begging the question when he says ''all" does not mean 
all ; but I can not blame you for it, it is all you can do, 
and a drowning man will catch at a straw. Now, my 
opponent says the "all men" means all nations, that 



they should preach to all nations and they that believe 
shall be saved and they that believe not shall be damned. 
It is hard to keep pace with my opponent : he will first 
say that it is the elect that are saved and then it is those 
that believe. I would like to draw his attention to 
Romans nth, where they are saved through their unbe- 
lief, for God has concluded them all in unbelief that He 
might have mercy upon all. Now what does the word 
" all " mean here. He has been talking of all the Jews 
and Gentiles, "all" only means all of whom you are 
speaking, so if you say " all men " it means all men, 
and when Christ says He is the Saviour of all men He 
means all men. Now, my opponent says it is a wild de- 
lusion to say that all are saved because all are made 
alive in Christ, and says that does not prove universal 
salvation. My opponent admits that they are all made 
alive by Christ but not in Christ, but I say they are 
made alive in Christ, and the same amount raised in 
Christ are raised in glory, and he can not deny it, and it 
does, not say in this resurrection that there will be a di- 
vision there, but all raised in glory and shall bear the 
image of the heavenly and that is enough, and the di- 
vision he speaks of is dividing the sheep from the goats 
or the inward man from the outward man. My op- 
ponent says as the apostles were commanded to go and 
preach to all nations and he that believeth is saved, and 
he that believeth not is damned. Now, he says that 
because he saves them that believe, of all nations, in 
that sense Christ is the Saviour of all men. Now if 



— 77 — 

that is not a wild delusion I do not understand English. 
Because he saves a part of every nation he is the 
Saviour of all men ; he is not the Saviour of all men un- 
less he saves all men, and my opponent can not take 
that turn. It plainly says that Christ is the Saviour of 
all men, especially of them that believe ; that is the way 
he talks, and not a Saviour of a part of all nations, 
and we will not accept any such begging of the ques- 
tion. Let him come out and show something that has 
a foundation. 

My opponent says without the resurrection of the 
dead how shall Christ judge the world ? Well, if the 
judgment was before the foundation of the world I can- 
not see how the resurrection will change the judgment. 
If it does change the matter he will have to go back on 
the election he sets up and count it a delusion, as he 
thinks I am deluded. He says, at the resurrection they 
are only ready for the sentence. I thought the sen- 
tence was passed away back in the garden, as we have 
it in Romans, 5: 12. 'Wherefore as by one man sin 
entered into the world, and death by sin, so death was 
passed upon all men, for that all have sinned ; and the 
day that thou eatest thereof thou shalt surely die ;" and 
that he made the wicked for the day of evil, and they 
were made to be taken and destroyed. And for him to 
say that the resurrection is only a preparation for the 
sentence to pass, when that was before the foundation 
of the world. But his ideas hold together about as well 
on this point as any he tries to make. He will say we 



— 78 — 

are all sinners, and then only a part sinners, and say 
the elect are all that are saved ; and then it is those 
that believe, etc. So you can neither hope nor comfort 
from it draw, for we have Scripture showing that we 
are saved through unbelief, for God has concluded all 
Jews and Gentiles in unbelief that he might have mercy 
upon all ; for he gave himself a ransom for all to be 
testified in due time. 

My opponent says that I put a misconstruction on 
I Cor., 15: 22 to 25. For, since by man came death, by 
man came also the resurrection of the dead ; for, as in 
Adam all die, even so in Christ shall all be made alive. 
Now he says, I stop too soon, for the next verse kills 
my views ; but we will see, and we will find if he does 
not stop too short. 23d, "But every man in his own 
order, Christ the first fruit, afterward they that are his 
at his coming." Now I ask, if he speaks of any that 
are not his ? I say, no ; and every one is raised in glory 
and made spiritual. Now, he does not say there are 
some that are not his at his coming, neither is he speak- 
ing in that verse being the endjof time, for the next verse 
(24th) says : "Then cometh the end when he shall have 
delivered up the kingdom," etc. ; for he must reign till 
he puts all enemies under his feet. The last enemy to 
be destroyed is death. Then he goes on in the same 
chapter and says that they are sowed a natural body 
and raised a spiritual body, and that every one is raised 
in glory and bears the image of the heavenly. But 
when he speaks of those that are his at his coming, he 



— 79 — 

does not say some are not his at his coming ; but my 
opponent just supposes there are some that are not his. 
But Paul does not tell you so, and I cannot be held 
accountable for your delusion. My opponent says that 
Christ's people were chosen in him before the founda- 
tion of the world, and their names recorded in the 
Lamb's Book of Life, and all that are not found written 
in the book were cast into the lake of fire and there 
punished forever and ever. 

Now, I will show that no flesh or names that compose 
the flesh are written in the Book of Life, for that is writ- 
ten in the book of death, or, in other words, condemned 
to death, for the work of the flesh is manifest in these. 
Gal. 5 : 19 : "Adultery, fornication, un cleanliness, liciv- 
iousness, idolatry, witchcraft, hatred, variance, emula- 
tion, wrath, strife, seditions, heresy. 21 : Envying, 
murders, drunkenness, revelings, and such like of the 
which I tell you before as I have told you in time 
past that they which do these things shall not inherit 
the kingdom of God." 

Now, the Holy Ghost teacheth us to compare spiritual 
things with spiritual, and natural with natural. Now, 
let us keep this before us. Now, we have just read 
what is the work of the flesh, and Paul says there is but 
one kind of flesh of men, and we have got the work of 
the flesh before us, and if you pick out one good one, 
or just one, or one righteous one, I will send word to 
Paul that he has made a mistake ; and if you can not 
find one, then hold your peace and let Paul talk. Now, 



— 80 — 

that is the work of the flesh, not part of the flesh, but 
all, and we only have one kind, and these are not the 
children of God. But compare spiritual with spiritual 
and then we can get along all right and not get things 
mixed up. Gal. 5 : 22 : " But the fruit of the spirit is 
love, joy, peace, long suffering, gentleness, goodness, 
faith, meekness, temperance. Against such there is no 
law." Now, you can see the difference between the flesh 
and spirit, and you can not show where any flesh is 
made spiritual until after death, except at the last trump, 
and they are changed in a moment. We have but one 
kind of flesh of men, and these work wickedness all 
the time. Sin reigns till death and grace to life eternal. 
O, what a joyful sound to dying sinners. My opponent 
says if I will admit that Christ has a people and a 
church chosen out of every nation, kindred and tongue, 
and that his children partook of flesh and blood. I do 
admit that he has a church and a chosen people, but 
will not admit that those that are not chosen are eter- 
nally lost. Neither does Paul, for he says that the chil- 
dren of Israel are a chosen nation, a peculiar people, a 
chosen generation, but he blinded a part of them until 
he gets the fulness of the Gentiles in, and the church or 
brethren are only the first fruits of the spirit awaiting 
the adoption, the redemption of the body or tabernacle. 
Well, if the church are the first fruits of the spirit^ then 
some person must be the last. And my opponent ad- 
mits that Christ's people are in the flesh, or have a 
fleshly tabernacle. Well, that is good enough, and we 



1 



— 81 — 

only have one kind of flesh of men, and the children of 
the flesh, these are not the children of God. My oppo- 
nent admits that it is the flesh that is nuder the cnrse, and 
so do I, and Christ partook of flesh and condemned sin 
in the flesh, but never condemned it in the spirit. So 
it was condemned in the flesh and it was condemned to 
death, and made alive in Christ and raised in glory, and 
as we have borne the image of the earthly, we shall also 
bear the image of the heavenly. Most glorious sound 
to dying sinners. The quotations are in I Cor., 15. 
My opponent admits that all flesh was under the curse, 
and that gives me the case, for there is but one kind 
and that is raised in glory. He also says that Christ is 
the spiritual head of the flesh. Well, I will not fall out 
with him on that, only there is no good flesh, or 
just ones ; they are all wicked, and Christ died for sinners, 
not for the righteous, for they need no physician, but it 
is for sinners he died to save. My opponent says Christ 
sowed the good seed and the devil the wicked, and we 
are all wicked and sinners, so the devil must have sowed 
all, for all have sinned, and he that committeth sin is of 
the devil, and the inward man or the hidden treasure 
in the field was what Christ sowed, for he did not sow 
any good flesh, for there is none. So that settles that 
point, and he has gained nothing by that Scripture ; 
lose on every hand, which t is encouraging to a dying 
sinner. My opponent says he can not see why any per- 
son wants to save devils, for he says Christ does not 
want them in his kingdom. Well, if he saves any 



— 82 — 

flesh he will save devils, for he that committeth sin is 
of the devil, and Christ came to destroy the works of 
the devil, but they are sown natural bodies or devils, 
and raised in glory and made spiritual bodies. It was 
first natural and afterward spiritual. So that settles 
that point. My opponent says, "suppose we admit that 
Christ did die for the resurrection of the mortal body, 
will that make universal salvation?" I think it does, 
and it will not do for him to admit of it even for one mo- 
ment, for there is no good mortal bodies, and he thinks 
there is, but he and Paul differ, but it is nothing new 
for him to differ. He thinks lots of Paul's teaching, but 
he does not understand him, that is all. My opponent 
says the Bible so plainly teaches the division of the 
good flesh and the wicked, that he can not see why any 
person would differ with him. If we could only find 
some good flesh he would be all right, but as there is 
none, I can not see how he can make a point. But he 
knows that in Cor. 15, where it teaches the resurrection, 
that he does not speak of any division, but raised in 
glory. Good enough ; one more gained. Now, my op- 
ponent says he will go back to the teachings of Christ, 
where he said to Nicodemus, "Ye must be born again, or 
ye can not see the kingdom of heaven." But it does 
not say so ; it says the kingdom of God. But admit it 
heaven, for happiness is heaven. But it says, " Ye 
must be born again to see the kingdom." Now, is 
it the flesh that is born again ? Certainly not ; for 
in the 3d chapter of St. John, where this is writ- 



— 83 — 

ten, 6th verse, it says : " That which is born of the 
flesh is flesh, and that which is born of the spirit 
is spirit," so that which is born of the flesh is flesh, 
only yon can not make spiritual out of it till after 
corporal death, and Paul was born of the spirit, 
but his flesh still remained corrupt and served sin, 
but he served God after the inward man, and the flesh 
served sin. This is in Romans 7, v. 18 : For I know 
that in me (that is, in my flesh) dwelleth no good thing 
for to will is present with me, but how to perform that 
which is good I find not. Now where is your good flesh 
when Paul's flesh is corrupt. After being born of the 
spirit, he then serves God after the inward man but 
serves sin with the flesh, so that which is born of the 
flesh is flesh and does not change the flesh any to be born 
of the spirit, so what will you do for good ones to resur- 
rect ? So all we have to do is to follow you up and cor- 
ner you on every point. Being born of the spirit is only 
viewing the kingdom on earth that Christ came here on 
earth to set up, and shall break in pieces all other king- 
doms, so being born of the spirit does not affect our 
eternal happiness after death but enables us to praise and 
worship God while here, but what is born of the flesh is 
flesh. My opponent says Christ sends the spirit into 
the hearts of all his people. No, the spirit is already 
there, and when the birth takes place then he says, ye 
are no more in the flesh, but he does not say flesh is no 
more flesh for that is still flesh. My opponent here 
speaks again of Christ's chosen people and his elect 



— 84 — 

which is plainly set forth in nth chapter of Romans, 
showing who his chosen nation is and a part of them is 
the elect which I have fully shown previous to this. 
My opponent speaks of Revelations 20, v, 12, 13, 14, 
but I will use all of the chapter and the 21st, and we 
will*see how he comes out. Rev. 20, v. 12, my op- 
ponent says, John saw heaven opened and the dead, 
small and great, stand before God. I did not know the 
dead were in heaven ; I thought that was where the 
spirits went, not the dead, but he saw the books opened. 
Now, John says he saw the dead, small and great, stand 
before God. Well, then it is not the spirit but the dead, 
which must mean the flesh, for that dies and differs in 
size, so it is the flesh, and they were judged, and out of 
those things written in the books according to their 
work, now what is the works of the dead or the flesh. 
I think we have had a lesson on this. The works of 
of the flesh is adultery, fornication, etc. Now, if this 
is the work of the dead it is easy to judge them, but 
what becomes of them after they are judged ? 

13 v. And the sea gave up the dead which were in 
it, and death and hell delivered up the dead that 
were in them. Now, if this is the last and general 
resurrection and death deliver up the dead which 
were in it, it looks like they are all delivered up 
and hell delivered up the dead which were in it, 
and then judge them and send them back to the 
same place, would seem like nonsense to bring them 
out of hell and send them back, for God knows 



— 85 — 

all things from the beginning, and he knew with- 
out bringing them out and sending them back ; 
but they were judged according to their works, and 
their works were evil. But God, who is rich in mercy 
wherein he loved us, even when we were dead, has 
quickened our mortal bodies and we are made spiritual, 
which we will find in the next chapter. But 20 : 14 
says: "And death and hell were cast into the lake of 
fire, which is the second death." Now what consti- 
tutes the second death? It is certainly hell, for death 
is the last enemy to be destroyed. So hell must die to 
make the second death. The next chapter will bear us 
out in that conclusion, that hell has to die. 

Rev. 21: 1 to 5: "And I saw a new heaven and a 
new earth, for the first heaven and the first earth were 
passed away, and there was no more sea." 2d "And I, 
John, saw the holy city, new Jerusalem, coming down 
from God out of heaven prepared as a bride adorned for 
her husband." 3d, "And I -heard a great voice out 
of heaven saying, "Behold, the tabernacle of God is 
with men, and he will dwell with them and they shall 
be his people, and God himself shall be with them and 
be their God." Now, the truth is pouring down; they 
shall be his people, does not say they are his chosen or 
elect, or those that believe, but they shall be his people, 
not continue to be his people, as my opponent has it ; 
but shall be his people and he will be their God. 
Behold, the tabernacle of God is with men ; not those 
that believe, not only the elect, not the chosen Jews, 



— 86 — 

but his tabernacle is with men, and they shall be his 
people. 4th, "And God shall wipe away all tears from 
their eyes and there shall be no more death, neither 
sorrow nor crying, neither shall there be any more 
pain, for the former things are passed away." 5th, "And 
he that sat upon the throne, said, "Behold, I make all 
things new, and he said unto me write, for these words 
are true and faithful." O, how joyful the sound — no 
more pain, no more death, no more sorrow. I wonder 
what my opponent will do, now that he has come to a 
place where there will be no more pain to man? That 
settles his just and unjust ideas. And thanks be to God 
who giveth us the victory ; this is the last and general 
resurrection, when there will be no more pain, neither 
sorrow nor crying ; hell has got to die to make the sec- 
ond death. I certainly feel that I have covered all the 
grounds he has set forth. 

But my opponent says that Christ laid his life down 
for his sheep, and gave them eternal life and they shall 
never perish. I will now cite him to a few of Paul's 
words in II Peter, from 1st to 21st verses. 1st: 
" But there were false prophets also among the people 
even as there shall be false teachers among you who 
privily shall bring in damnable heresies, even denying 
the Lord that bought them, and bring upon them- 
selves swift destruction." Now, you see the Lord 
bought them, and you say they shall never perish. 
When you will find before we get through that some 
that God bought do perish, for the 12th verse says: 



— 87 — 

" They utterly perish in their own corruption." Not 
for corruption, but perish in their own corruption ; and 
you can see that they were made for that purpose — 
made to perish, although the Lord bought them. Now, 
how does this correspond with your views, for they have 
denied the Lord God that bought them? 2d: "And 
many shall follow their pernicious ways, by reason of 
whom the way of truth shall be evil spoken of." 3d: 
"And through covetousness shall they with feigned 
words make merchandise of you whose judgment now of 
a long time lingereth not, and their damnation slumber- 
eth not." So if it does not slumber it is in action, and is 
not lying still, for if God spared not the old world, but 
saved Noah the eighth person, a preacher of righteous- 
ness, bringing in the flood upon the world of the un- 
godly. Now, what kind of salvation does Paul mean ? 
Does he mean save them from hell ? No. He means 
that Noah did not die a corporal death at that time, 
but the rest perished in the flood. The spirit did, not 
perish, but it was the flesh that perished, which we will 
find further on ; and Paul does not speak of anything 
but a corporal perish, or death, and Christ died to re- 
deem them from death, even those that perished in the 
flood. 4th : " For if God spared not the angels that 
sinned, but cast them down to hell and delivered them 
into chains of darkness, to be reserved unto judgment," 
how can we expect to escape? It is certainly plain 
that we can not. And he that sinneth is of the devil, 
and Christ died to destroy the works of the devil, but 



we can see that God did not spare the angels that 
sinned, neither will he spare us nor have mercy on one 
and not the other, for he does not think any more of 
the elect than he does the angels. So we all sin and 
come short of the knowledge of God, and we will have 
to pay the debt and Christ will redeem those that die, 
for that is where we are cast to, and is called hell ; for 
we have had the lesson in Revelations, where the sea, 
death and hell shall deliver up the dead that are in 
them. So that if all three of these have to deliver up 
the dead, then Christ has told the truth when he said 
I have give my life for the resurrection of the dead. And 
the rest of the verses are speaking of the literal judg- 
ment of the ungodly, until we come to the 12th verse. 
12th verse of II Peter, 2d chapter : "But these, as nat- 
ural brute beasts, made to be taken and destroyed, 
speak evil of the things they understand not, and shall 
utterly perish in their own corruption." Now the pas- 
sage, where it says the creature shall be delivered, comes 
in good play. It is in Romans, 8:21. "Because the 
creature itself also shall be delivered from the bondage 
of corruption into the glorious liberty of the children of 
God." Good enough. The creature was made to be 
taken and destroyed, and utterly perish in their own 
corruption, and shall be delivered from the bondage of 
corruption into the glorious liberty of the children of 
God. Well, they have not been there before, and it will 
be something new to them, and he will make one new 
man, so making peace, for it has been flesh against the 



— 89 — 

spirit, and the spirit against the flesh, but is now in 
peace. Well, now, it says these ungodly creatures were 
made to be taken and destroyed. Just as God says he 
made the wicked for the day of evil, so he made these 
creatures to perish, but he did not make spirits out of 
clay ; but it is the flesh that was made to be taken and 
destroyed, and utterly perish in their own corruption ; 
this is how they denied the I^ord that bought them, 
and they perish, and Christ says he laid his life down 
for them and gave them eternal life. If he gave them 
eternal life they did not have it before, nor do not till 
after corporal death, then it is raised in glory, for a man 
cannot have eternal life and die. 13th, "And shall 
receive the reward of unrighteousness as they that count 
it pleasure to riot in the daytime. Spots they are, and 
blemishes sporting themselves with their own deceivings 
while they feast with you." Now, these are the breth- 
ren, or the church, Paul is talking to ; the first fruit of 
the spirit ; and Paul says these ungodly feast with you, 
having eyes full of adultery, and that cannot cease from 
sin. What is it that cannot cease from sin? It is the 
flesh, or those that were made to perish ; they feast 
with you — the church — and are cursed children. Now, 
how do they become the children of God ? By adop- 
tion ; they shall be delivered from the bondage of cor- 
ruption into the glorious liberty of the children of God. 
Now you can see, Paul calls them cursed children, 
which have forsaken the right way and gone astray, 
and shall utterly perish in their own corruption, and 
7 



— 90 — 

have denied the Lord that bought them. 17th, "These 
are wells without water, clouds that are carried with a 
tempest, to whom the mist of darkness is reserved for- 
ever." 18th, "For when they speak great swelling 
words of vanity they allure through the lust of the flesh, 
through much wantonness. Those that were clean 
escaped from them in error." Now, there is no flesh 
clean that has escaped error, so it is the inward man. 
19th, "While they promise them liberty, they them- 
selves are the servants of corruption, for they perish or 
die in their corruption ; for whom a man is overcome of 
the same is he brought in bondage." The inward man 
is in bondage to the flesh in a certain sense. 

Now, Paul says the flesh lusteth against the spirit and 
the spirit against the flesh, so that you cannot do 
that which you would; so if you cannot do that which 
you would then you are in bondage to the flesh and will 
get entangled, and the last is worse than the first. But it 
is not the flesh that is purified and made clean, and then 
returned to the wallow spoken of in the 22d verse. So 
we can see who was made to be taken and destroyed, 
and denied the Lord who bought them : it is the flesh 
or creature. A creature is something created and 
spirits were not created, so if you take the views of my 
opponent and say that Christ laid his life down for a 
part, that some that he bought perished, and that would 
upset .his elect, according to his own views, so you can 
see that it was a corporal death pronounced upon Adam 
and he died corporally, and Christ died to redeem us 



— 91 — 

from that death, and the same amount that die in Adam 
are raised in glory. I have said that Jacob is Israel and 
Bsau is the Gentiles which I will now prove, as my op- 
ponent has quoted a part of the same chapter to prove, 
that God made one vessel to honor and one to dishonor. 
As I have said before, that the spirit was not made, it 
was the flesh which is the earthly vessel, and one is 
made to honor and one to dishonor. It is also claimed 
by my opponent that the children of the promise or the 
elect is the part that is saved and the rest lost, which we 
will find is an error. It is also claimed by my opponent 
that Esau and his posterity are lost, which is one more 
error, for, by reading the Old Testament, you will find 
that Esau's oldest son, Eliphas, is one of the three that 
debated with Job and found favor with God by a sacri- 
fice which God told them to offer, and it was done, which 
you will find in the last of the book of Job. So we will 
now take the 9th chapter of Romans and see what Paul 
says about Jacob and Esau : 

Rom. 9, v. 1. "I say the truth in Christ. I lie not, 
my conscience also bearing me witness in the Holy 
Ghost." 

2. " That I have great heaviness and continual sor- 
row in my heart." 

3. " For I could wish that myself were accursed from 
Christ for my brethren, my kinsmen according to the 
flesh." 

4. "Who are Israelites? To whom pertaineth the 
adoption, and the glory, and the covenants, and the giv- 



— 92 — 

ing of the law, and the services of God, and the prom- 
ises." Now, we can see who Panl is talking about, 
he is talking about his kinsmen, according to the flesh, 
to whom pertaineth the adoption. That goes to prove 
what we have said and read before, that the flesh is 
Christ's by adoption. 

5. "Whose are the fathers and of whom as concern- 
ing the flesh, Christ came, who is over all. God blessed 
forever. Amen." Now, you can see that Christ is over 
all flesh, not part, and we will find who are the children 
of promise. 

6. " Not as though the word of God hath taken 
none effect, for they are not all Israel which are of Israel." 
This is the verse that my opponent and his followers fly 
to, where it says, in Romans nth., that" all Israel shall 
be saved," they will say "they are not all Israel which 
are of Israel," and as I have said before, " the Gentiles 
are of Israel but they are not Israel." 

7. " Neither because they are the seed of Abraham 
are they all children, but in Isaac shall thy seed be 
called." Now Paul is showing here because they are 
Abraham's children they are not all Israel, but because 
they are not all Israel are they lost ? God forbid ! for 
God has blinded a part of Israel until the fullness of the 
Gentiles be come in. 

8. " That is, the children of the flesh ; these are not 
the children of God, but the children of the promise are 
counted for the seed." Now, Paul is trying to show 
here that it did not matter whether they be Jews or 



— 93 — 

Gentiles, according to the flesh, for the children of the 
flesh these are not the children of God and are not, only 
by adoption. Now, it is claimed by some that the 
children of the promise are counted for the seed, or 
those that are saved were chosen in him before the 
foundation of the world. These are the ones that are 
promised eternal life and the rest are lost, and the Ar- 
menians claim that the children of the promise are those 
that obey him. They are promised eternal life, and the 
rest of God's children go to everlasting punishment, 
which is a great error, to think that God will eternally 
damn one of his own children. It is awful to charge 
God with sending his own children down to an endless 
hell of fire, and smoke, and brimstone, when he thought 
so much of them that he laid his life down for them. His 
love was of short duration, but he does not talk that 
way. He says he loves his children with an everlasting 
love and will visit their transgressions with a rod and 
their iniquities with stripes ; nevertheless, I will not 
withdraw my loving kindness from them nor suffer my 
faithfulness to fail. That is the way he talks. He laid 
his life down for them and gave them eternal life. That 
sounds like a merciful God. We would not send our 
children to such a place, and he says his ways are as 
much higher than our ways as the heavens are higher 
than the earth. Now, we will see what is meant by 
the " children of the promise," and I think Paul has 
made it plain. 

9th, "For this is the word of promise ; at this time 



— 94 — 

will I come and Sarah shall have a son." Now we have 
one of the children of promise, for he says this is the 
word of promise ; and not only this, but when Rebecca 
had conceived, even by our father, Isaac. Now we 
have in the 7th verse, "But in Isaac shall thy seed be 
called." nth, "For the children being not yet born, 
neither having done any good or evil, that the purpose 
of God, according to election, might stand — not of 
works, but of him that calleth." 12th, "It was said 
unto her (Rebecca), the elder shall serve the younger." 
13th, "As it is written, Jacob have I loved, but Esau have 
I hated." Now we have the three children of promise, 
and Jacob and Esau were called in Isaac. So these are 
the children being not yet born, neither having done 
good nor evil, that the purpose of God, according to 
election, might stand. Now, what was the purpose of 
God ? My opponent will say that God purposed to save 
Jacob, and send Esau and his posterity to hell ; that he 
chose Jacob before the foundation of the world to go to 
heaven, and he decreed that Esau should go to hell. 
Now it is quite different, for Jacob's name was changed 
to Israel, and Esau's was the Edomites ; or Jacob is 
Israel, and Esau the Gentiles, as we will find before we 
get through that Esau and his posterity shall be called 
the children of the living God. But in the Old Tes- 
tament, when Rebecca troubled and said, "If it be 
so why am I thus ?" and God said unto her, "In thy 
womb dwells two great nations." This is in Gen. 25 : 23. 
And the elder shall serve the younger, but God has no 



1 



— 95 — 

reference to sending one to hell and the other to heaven, 
but is simply decreeing that the elder should serve the 
younger, as it was the custom at that time for the oldest 
to reign in life ; but said it should be different in this 
case, and so fixed it before they were born ; and this is 
why God speaks of making one vessel to honor and one 
to dishonor. But a vessel made out of clay is not the 
spirit or inward man, but they are both vessels. And 
he took the birthright away from Esau and gave it to 
Jacob, and this is taking the honor fjom one and giving 
it to the other. 

Just as we have Governors and Presidents, we can 
not all be Governors or Presidents, and God took the 
birthright away from Esau and gave it to Jacob. And he 
had a purpose in raising up Pharoah, but we cannot say 
he sent Pharoah to hell, or Esau, for we will find before 
we get through the chapter that Esau and his posterity 
are called the children of God. And no doubt you have 
all read where Rebecca loved Jacob. But Isaac, their 
father, loved Esau, as Esau was a cunning man, and a 
hunter ; and Rebecca obtained the blessing for Jacob 
through deceiving Isaac, because he was blind, and she 
had Jacob to kill a kid, and made a dish of potage and 
deceived Isaac and obtained the blessing for him ; and 
it had to be so, as God had so decreed it. I speak of 
this to show that Rebecca loved Jacob and hated Esau, 
or, in other words, loved Jacob more than she did Esau.. 
And it was said unto her, the elder should serve the 
younger. And God has mercy on whom he will have 



— 96 — 

mercy, and whom he will he hardeneth, which my op- 
onent has used, but has left us in the dark on the 
subject. Now, God hardened Pharoah's heart. Be- 
cause God hardened Pharoah's heart to accomplish his 
purpose, shall we say he made him and Esau to go to 
endless misery ? God forbid. And when my opponent 
says God made one vessel to honor and one to dishonor, 
that he made one to go to hell and the other to heaven, 
which is a gross error. For after he speaks of making 
one vessel to honor and the other to dishonor, listen 
to what Paul says in the same chapter : 24th verse : 
" Even us whom he hath called not of the Jews only, 
but also of the Gentiles." 25th : "As he saith also in 
Osee, I will call them my people which were not my v 
people, and her beloved which were not beloved," 26th : 
u And it shall come to pass that in the place where it 
was said unto them, ye are not my people ; there shall 
they be called the children of God." What a joyful 
sound. The one that was not Rebecca beloved is go- 
ing to be called the children of the living God. And it 
is Esau and his posterity which is the Gentiles, and 
Jacob is Israel, and his seed was called in Isaac, and 
Isaac was one of the promised children when Sarah, 
his mother, was well stricken in years. And neither 
because they are the seed of Abraham are they all chil- 
dren of Israel, but in Isaac shall thy seed, Jews and 
Gentiles be called. And then comes in the passage 
where my opponent says they are not all Israel which 
is of Israel, for the Gentiles are of Israel, but they are 



— 97 — 

not Israel. So this destroys your views of charging 
God with making one vessel to honor and one to dis- 
honor, and make that mean heaven and hell ; but sim- 
ply means taking the birthright away from Esau and 
giving it to Jacob. And I feel proud that I can stand 
up and earnestly contend for the justice of our heavenly 
Father, for he is the Saviour of all men and not a Sa- 
viour of a part of all nations, which makes him a Sa- 
viour of all men, as my opponent says. He seems to 
think that Paul did not know much, for he says Christ 
is the Saviour of all men in that sense, but I guess Paul 
knew as much as either of us, and he says Chirst is 
the Saviour of all men, and that is good enough. 

My opponent wants me to keep in view the passages 
which he has quoted, showing that Christ is the Saviour 
of the righteous, and the good, and the just, and I feel 
like saying to him not to forget them,' for I have fully 
shown that Christ did not die for the righteous and 
good, but died for sinners, and he laid his life down for 
the world for the treasure that was in it. The wicked 
is the world, and the treasure was in the world, or 
wicked, and Christ died for the sinners for the treasure 
that was in it ; and what is born of the flesh is flesh, 
and that which is born of the spirit is spirit, and we 
have in I Cor. 3 : 14, If any man's work abide which he 
hath built thereupon he shall receive a reward. 15, If 
any man's works shall be burned he shall suffer loss, but 
he himself shall be saved, yet so as by fire. Now he him- 
self shall be saved, so this corresponds with the whole 



— 98 — 

tenor of the Scriptures, and I do not see that it is nec- 
essary for me to write any more, for I certainly have 
answered in full. If I have overlooked any point I will 
freely answer, for the Bible is full of my views. I 
hope that I have said nothing to offend any, and believe 
we will all meet in that world where death, sorrow 
and pain are no more, and to praise a just and merciful 
Father. Yours, 

M. A. Peters. 



Portland, Ind. 

Mr. M. A. PETERS: — I have examined your argu- 
ments against the separation that is to take place at the 
resurrection, and also your arguments in favor of the 
universal salvation of all mankind. Space will not per- 
mit me to answer in detail all arguments, but I have ans- 
wered, and I think dissolved, the main part of your doc- 
rine, and that renders the arguments against my first 
letter explained away. 

I first denned, by Paul, who the good, the righteous 
and the just are, and how they are made thus, and also 
who the unjust, the unrighteous and the evil were, and 
also proved the destiny of both ; and also proved that 
it is the believer and disbeliever of both Jews and Gen- 
tiles that the Scriptures testify being the good and the 
evil ; and also that it was Abraham that believed, and 
not the inward man that believes and is saved. But 
Abraham believed and did not perish in corruption, but 
fell asleep in Jesus. 

Webster defines the word belief and believing as 
having faith, and we find Abraham had faith, and Noah 
had faith, and we find many men of both Jews and Gen- 
tiles who had faith and believed, and we find many that 
did not believe ; and Paul says all men had not faith, 
and also that all men have not the spirit ; and also we 



— 100 — 

find that Christ and his apostles cast devils out of the 
people and called them unclean spirits. So, after dev- 
ils were cast out of the outward man, the man was 
cleansed ; so we find those that had the spirit of God, 
and those that had unclean spirits, were devils. And to 
harmonize my opponent's arguments with his inward 
man and outward man, with the parable of the wheat 
and the tares, and the sheep and the goats, the good 
fish and the bad fish, we will have to say the wheat 
dwells in the tares, the sheep in the goats, the good fish 
in the bad fish, and in neither one of these parables did 
Christ say that either one of these dwelt in the other. 
Yet my opponent's inward man must dwell in the out- 
ward man, and as unreasonable as this may seem, thus 
he has it. 

I now wish to examine the position of my opponent. 
Our arguments are thus far before the reader, and if, 
after I have examined his arguments, if still his reason- 
ing be good, it is your right and his if he be so credited. 
He has went to Paul's letter to the Romans to establish 
his universal salvation. 

We will now examine Paul's position in that letter. 
He has said to them in reference to Christ, ist chapter, 
verses 5, 6, 7 : "By whom we have received grace 
and apostleship for obedience to the faith among all na- 
tions, among whom also are ye the called of Jesus Christ, 
to all that be in Rome beloved of God called to be 
saints. Grace be unto you and peace from God our 
Father and the Lord Jesus Christ." Verses 15 and 16 : 



— 101 — 

"So as much as in me is I am ready to preach the 
gospel to you that are at home also, for I am not 
ashamed of the gospel of Christ, for it is the power of 
God unto salvation to every one that believeth ; to the 
Jew first, and also to the Greek." 

Paul declares those he addresses are the called of 
Jesus Christ beloved of God and called to be saints, 
and declares he is ready to preach the gospel to those 
he has thus defined, and tells them the gospel is the 
power of God unto salvation to every one that believ- 
eth ; to the Jew first, and Greeks. Now, here Paul de- 
fines the gospel is the power of God unto salvation. 
He says it is to every one that believeth, of both Jews 
and Greeks. And in the 2d chapter and 6th verse, 7, 8, 
9, 19,11, 12, he tells us that God will render to every 
man according to his deeds, to them who by patient 
continuance in well doing seek for glory and honor and 
immortality, eternal life. But to them that are con- 
tentious, and do not obey the truth, but obey unright- 
eousness, indignation, wrath, tribulation and anguish, 
upon every soul of man that doeth evil, of the Jew first, 
and also of the Gentile ; but glory and honor and peace 
to every man that worketh good ; to the Jew first, and 
also the Gentile. Here Paul defines the result of man's 
deeds : To them who continue in well doing, seeking 
glory and honor and immortality, to them eternal life ; 
and also glory, honor peace to every man that worketh 
good,, irrespective of nationality, of the Jews first, and 
also of the Gentiles. 



— 102 — 

My opponent has tried to set aside any doing good, 
bnt to those who do not obey the truth but obey un- 
righteousness, and are contentious, indignation, wrath, 
tribulation, anguish, upon every soul of man that doeth 
evil, of the Jew first and also of the Gentile, for there 
is no respecter of persons with God. Is the soul the 
outward man ? Yet here it is to have tribulation only 
for the flesh, both the souls of the Jew and Gentile, yet 
my opponent knows no punishment. For as many as 
have sinned without law shall also perish without 
law, and as many as have sinned in the law 
shall be judged by the law, for he, Paul, claims 
that the Gentiles show the work of the law writ- 
ten in their hearts (in the ist chapter, 28th, 29th, 
30th, and 32nd verses). Paul tells us the Jews 
even as they did not like to retain God in their know- 
ledge, God gave them over to a reprobate mind, to do 
those things which are not convenient, being filled with 
all manner of wickedness and haters .of God. Without 
understanding, who knowing the judgment of God, 
that they which commit such things are worthy of death, 
yet do the same and have pleasure in them (Rom. 3 : 9, 
10, 11 and 1 2th verses). Paul tells in the 9th verse 
that we have before proved both Jews and Gentiles that 
they are all under sin. Now in these last passages my 
opponent has tried to prove that there are none that 
doeth good, but they proved before faith came there was 
none that doeth good by the law, but in the 22nd verse 
he tells us the righteousness of God without the law is 



— 103 — 

manifested, being witnessed by the law and the 
prophets, even the righteousness, which is by faith of 
Jesus Christ, unto all and upon all that believe, for there 
is no difference, for all have sinned and come short of 
the glory of God. Have we not found some that are 
righteous ? Here Paul has defined again, as in the ist 
chapter of Romans and 16th verse, that it is to the 
believer, and that is where we find the righteousness. 
It is righteousness without the law, even the righteous- 
ness of faith, 22nd verse. Therefore being justified 
freely by his grace through the redemption that is in 
Christ Jesus, 23d verse. And in verse 26th, To declare 
I say at this time, his righteousness, that he might be 
just, and the justifier of him that believeth in Jesus. 
In these verses Paul has defined who are justified and 
who are righteous, and how they are justified and how 
they have obtained righteousness. He has positively 
declared and defined his. position in the book of 
Romans, in the 4th chapter, 5, 6, 7 and 8th verses. 
But to him that worketh not but believeth on him that 
Justine th the ungodly, his faith is counted for right- 
eousness. Bven as David describeth the blessedness of 
the man unto whom God imputeth righteousness with- 
out works, and Abraham received the sign of circum- 
cision, a seal of the righteousness of faith which he had 
got, being uncircumcised, that he might be the father 
of all them that believe, though they be not circumcised, 
that righteousness might be imputed unto them also. 
The promise that he should be the heir of the world 



— 104 — 

was not through the law, but through the righteousness 
of faith, therefore it is of faith that it might be by grace 
to the end that this promise might be sure to all seed, 
for it is written, I have made thee a father of many 
nations. Now in these last verses, being the nth, 12th, 
13th, 14th, 15th, 16 and 17th, Paul has still argued that 
there are those that are just and those that are righteous, 
and defines who they are and how they are made so, and 
tells us that Abraham is the father of all them that 
believe. Paul says it was not written for his sake alone 
that it was imputed to Abraham, but for us also, to 
whom it shall be imputed, if we believe. Here again 
Paul defines who are the recipients of this imputed 
righteousness — to us also, ii we believe on him who 
raised up Jesus our Lord from the dead. And in the 
5th chapter, 1st, 2d and 9th verses, Therefore, being 
justified by faith we have peace with God, through our 
Lord Jesus Christ, by whom we have access by faith into 
this grace. 9th, Much more being justified by his blood 
we shall be saved from wrath through him. 

In the 15th, 16th and 17th verses Paul is defining who 
and how they are made righteous, and I wish here to 
show how Paul harmonizes with Christ's testimony to 
the apostles, " Go ye into all the world and preach my 
Gospel, and he that believeth and is baptized shall be 
saved, and he that believeth not shall be damned." 
Now, Paul speaks, in the first chapter, of some that are 
haters of God, and did not like to retain God in their 
knowledge, and that God had given them over to a rep- 



1 



— 105 — 

robate mind, and said they knew the judgment of God. 
Here Paul professes to know of some men that are in 
this condition, haters of God. Now, I understand these 
are the same characters that he, my opponent, quotes 
in II Peter, " God gave them over to a reprobate mind." 
Now, Paul here, in Romans, defines two different 
classes: one, haters of God; the other, those that are 
in Rome beloved of God, called to be saints. Now the 
recipients of this imputed righteousness, that Paul here 
speaks of being justified freely by his grace and by the 
faith of Jesus Christ, those must certainly be very good 
persons, being the recipient of God's righteousness. 
And has Paul found any other good persons only those 
that have an imputed righteousness ? And is this won- 
derful blessing bestowed on any one but believers? 
Paul has certainly so defined here, and Christ told his 
apostles that " he that believeth not shall be damned." 
Now, we will examine the 15th, 16th, 17th and 18th 
verses of the 5th chapter of Romans: " But not as the 
offense, so in the free gift, for, if through the offense of 
one many may be dead, much more the grace of God 
and the gift of grace, which is by one man. Jesus 
Christ hath abounded to many." 

Here Paul is following up the position defined in 
Romans 3, v. 22, 23, 24: that the righteousness of God 
come by faith upon all of them that believe, regardless of 
nationality, being justified freely by his grace. Paul has 
not changed the subject but is still upholding what he, 
in Romans 3, v. 26, says, " To declare, I say, at this 
8 



— 106 — 

time, his righteousness that he might be just and the 
justifier of him who believeth in Jesus," and in the 17th 
verse of the 5th chapter, Paul more fully defines him- 
self that he still is contending for the same thing, " For, 
if by one man's offense death reigned by one much 
more, they which receive abundance of grace and the 
gift of righteousness shall reign in life by one Jesus 
Christ." 

Paul defines it thus: " That they which receive abun- 
dance of grace and righteousness," and has said " That 
the righteousness of God, which is, by faith of Jesus, 
comes unto all and upon all them that believe, and 
Christ is the justifier of him that believes." So it can- 
not be denied that Paul is here speaking of the free gift 
of righteousness that comes upon all the believers re- 
gardless of nationality. And now the 18th verse : 
" Therefore, as by the offense of one the judgment came 
upon all men to condemnation even so by the right- 
eousness, of one the free gift came upon all men 
to justification of life." Now, had the free gift come 
upon those that Paul spake of in the first chapter that 
did not like to retain God in their knowledge ? We will 
let Paul talk. 

My opponent has spread himself on the 18th verse of 
the 5th chapter of Romans, which reads as follows : 
"Therefore, as by the offense of one, judgment came 
upon all men to condemnation. Even so by the right- 
eousness of one the free gift came upon all men unto 
justification of life." Now, in the 17th verse, Paul 



— 107 — 

defines that by one man's offense death reigned ; by 
one, mnch more, they which receive abundance of grace 
and of the gift of righteousness shall reign in life by 
one, Jesus Christ. Here Paul defines it that it is those 
that receive abundance of grace and of the gift of right- 
eousness that shall reign in life. And John, in the 3d 
chapter and last verse, says, he that believeth not shall 
not see life. Well, if the believer is the only one that 
is to see life, and it is those that receive abundance 
of grace and the gift of righteousness that are to reign 
in life, it is then very plain what Paul had reference to 
in the 18th verse of the 15th chapter of Romans, for the 
17th verse explains it. And my opponent has spread 
himself on the 22d verse of the 15th chapter of I Corinth- 
ians. "For, as in Adam all die, even so in Christ shall 
all be made alive." Now, does Paul leave this for Uni- 
versalists to claim ? No. He defines himself here the 
same as in Romans, 5th, and in the next verse he says : 
"But every man in his own order, Christ the first fruits, 
afterwards they that are Christ's at his coming." Who 
can say what Paul means? Here he certainly means some- 
thing. He has drawn note of attention, and says it is they 
that are his at his coming. Now, who are Christ's ? If 
we can find who they are, we certainly then will have 
the mystery solved. Now, as this is Paul's expression, 
we will call on him to explain it. We will go to Romans 
8 : 9. "But ye are not in the flesh, but in the spirit, if so 
be that the spirit of God dwell in you." Now if any man 
has not the spirit of Christ he is none of his. Now 



— 108 — 

Paul has explained it, and says if any man has not the 
spirit of Christ he is none of his ; then it is those that 
have the spirit. So as in Adam all die, even so in 
Christ shall all be made alive ; but every man in his 
own order, Christ first, then they that are Christ's at 
his coming, or they that have the spirit. Here we have 
it all explained out by Paul. It is those that are his 
that are made alive ; now every man in his own order. 
All that are in Adam die in Adam, and all that are 
Christ's, or have the spirit, are made alive in Christ. 

My opponent may claim every man has the spirit, but 
we will let the apostle Jude settle that in the 19th verse. 
He says : " these be they who separate themselves, sen- 
sual, having not the spirit. So if any man have not 
the spirit of Christ he is none of his," and those men 
did not have it. So it is they that have the spirit that 
are made alive in Christ and have the free gift to justifica- 
tion of life ; it is these that are made alive and are jus- 
tified to life, for he that believeth not shall not see life. 
So it needs no more argument ; and if my opponent will 
only let Paul alone he will bring it all out right. 
Therefore he is the Saviour of all men, (I Timo- 
thy, 4th chapter, 10th verse,) especially those that 
believe. Now, he that believeth is justified from all 
things. — Acts, 13th chapter, 39th verse Paul says that 
God made choice of him, that the Gentiles by his mouth 
should hear the word of the gospel and believe. Here 
the Gentile believes not the inward man, but the Gen- 
tiles believed and Abraham believed and Noah believed, 






— 109 — 

but some were haters of God and did not like to retain 
God in their mind, and they were given over to a repro- 
bate mind, and were haters of God and knew the judg- 
ment of God that do such things. Now let us consider all 
men. Paul had defined his position that righteousness 
came upon all those that believe of all, both Jews and 
Gentiles. Now, is not that believers of all men ? Paul 
in his letter to the Church at Kphesus defines all men. 
Again, in the 3d chap., 8th and 9th verses : " Unto me who 
am less than the least of all saints is this grace given that 
I should preach among the Gentiles the unsearchable 
riches of Christ] and to make all men see what is the 
fellowship of the mystery which from the beginning of 
the world hath been hid in God who created all things 
by Jesus Christ." It would be unreasonable to say that 
Paul was to make every individual man see what the 
mystery was, but in every nation he that feareth God and 
worketh righteousness, is accepted by him. Paul had 
reference to those that believed, of all men, or tongues, 
or nations, for I suppose my opponent would not claim 
that Paul made all men see the mystery ; for Paul says 
he preached to the Gentiles and as many as were or- 
dained to eternal life, believed. Now, who did the free 
gift come upon in this case ? John says the gift of God 
is eternal life through Jesus Christ. And now as many 
as were ordained to eternal life, believed. Those are 
the " all men" Paul made see; these are the ones the 
free gift came upon. 

Paul, in his letter to the Colosian brethren, in the 1st 



— 110 — 

chapter, 23d verse, said the gospel had been preached 
to every creature under heaven. Now, I do not think 
it could be counted every individual man, as nu- 
merous as the inhabitants were, and the way they 
were scattered over the earth, it is not likely the 
gospel had been preached to every creature, for in the 
following verses he is talking of both Jews and Gentiles, 
especially the Gentiles receiving the riches of grace, 
and in the 28th verse he says, whom we preach, 
warning every man, teaching every man in all wisdom, 
that we may present every man perfect before God. And 
in the 26th verse he says, even the hidden mystery which 
hath been hid from ages and from generations, but 
now is made manifest to his saints, to whom God would 
make known this mystery among the Gentiles. So we 
see again, it is to Jews and Gentiles, but I do not think 
the apostles had preached to every individual man on 
earth, I do not think it would be good reasoning. But 
Paul said he was to make all men see the mystery. 
Now, would it be good reasoning to say Paul made 
every individual see the mystery, when Paul in so many 
places in the Scripture speaks of how those that 
disbelieved persecuted him, beat him and stoned him. 
Did those men see the mystery ? So the free gift comes 
upon all believers, for this free gift is the same imputed 
righteousness that Paul has been talking about. He 
says it was not written for his, Abraham's sake alone 
that it was imputed, but for us also if we believe on 
Jesus. So Paul has denned that free gift 0/ righteous- 



— Ill- 
ness is bestowed upon the believers. He that believeth 
not shall be damned, and in Paul's day there were plenty 
of disbelievers, but Paul does not say that any right- 
eousness is imputed to any but believers. Paul in 
his letter to the Corinthian brethern, ist chapter and 
2ist verse, says, for after that in the wisdom of God. 
The world by wisdom knew not God, it pleased God by 
the foolishness of preaching to save them that believe. 
And in the 18th verse he says, the preaching of the 
cross is to them that perish, foolishness, but unto us 
which are saved it is the power of God. And the 24th 
verse, but unto them which are called both Jews and 
Greeks, Christ the power of God and the wisdom of 
God. Now, it was to the Greeks foolishness, and it 
is foolishness to them that perish. Now, Paul here 
tells us that by the foolishness of preaching they that 
believe are saved, here Paul defines or rather continues 
the position denned in Romans, but unto them which are 
called both Jews and Greeks. Is it the outward man that 
is to burn, called ? Not the inward and outward man, 
but the believers or those that are called, both Jews and 
Greeks. So here Paul has established himself, and has 
given a universal application of their Scripture to the 
believers. 

II Thessalonians from ist verse to the end. It is 
here my opponent will hardly dare to claim the wicked 
spoken of is our outward man. For the day of 
Christ is not at hand until the man of sin is revealed. 
The son of perdition whose coming is after the 'work- 



— 112 — 

ing of satan with all lying wonders in them that perish. 
Here it is plain that satan is to make a display in them 
that perish, and all because they received not the love 
of the truth that they might be saved. I suppose from 
what Paul here tells, if the wicked was the outward 
man and had only received the love of the truth, they 
might have been saved. And Paul says, for this one cause 
God would send them strong delusions that they might 
all believe a lie and be damned. What a .pity that God 
has to deal at all with the outward man, when he is to 
be damned. 

We will now go to Paul's letter to the Thessa- 
lonians. W T e have been talking about believers, let 
us see what Paul says about the disbelievers, and see 
whether the free gift came upon every individual man. 
Now, spirits are not men, we will read from the 2nd 
chapter, commencing at the 9th verse: Even him 
whose coming is after the working of Satan, with all 
power and signs and lying wonders, and with all 
deceivableness of unrighteousness in them that perish, 
because the}- received not the love of the truth, that 
they might be saved. Was the outward to perish 
because it did not love the truth ? And for this cause 
God shall send them strong delusions that they should 
believe a lie, that they all might be damned who believe 
not the truth, but had pleasure in unrighteousness. 
Now, has the free gift come upon all men to justification 
of life ? Paul here defines himself squarely and says, 
for this cause God shall send them strong delusions 



— 113 — 

that they all might be damned who believe not the truth. 
Now, Paul was you talking about the inward man 
when you said the free gift came upon all men ? Does 
Paul call the inward man of the heart, men ? I defy 
the proof by my opponent. My opponent has claimed 
the free gift came upon all men unto justification of life, 
and claims it has reference to all mankind. 

Paul is speaking of men when he says the free gift 
came upon all men, not spirits. Spirits do not need 
justification of life. They, God's spirits, are justified 
themselves, and he says strong delusions were sent to 
some that they all might be dammed who believe not the 
truth, but it is very plain that Paul is harmonizing with 
Christ when he said, he that believeth not shall be 
dammed. He that believeth on the Son of God is born 
of God, and doth not commit sin, for his seed remaineth 
in him. He that believeth on the Son of God hath the 
witness in himself.: — I John. Now if the believer is the 
one that is born of God, and hath the witness in him- 
self, it is the believer that has the inward man, but the 
disbeliever has no inward man, or the spirit of God, in 
him. If they had Christ in them would they not believe? 
Would they not have the witness in them, if they had 
the evidence? How could they help but believe? 
Now, as we said before, Paul has* defined in Romans and 
Corinthians and Thessalonians, that it is the believer 
that is justified, and as Paul was speaking of God being 
no respecter of persons, Paul was telling his brethren 
that the Gentiles had believed also. Not that every 



— 114 — 

individual man believeth, but in Thessalonians where 
Paul told them that they all should be damned who 
believed not the truth, (13th verse) he says, But we are 
bound to give thanks always for you brethren beloved 
of the Lord, because God hath from the beginning 
chosen you to salvation, but sent strong delusions that 
those that do not believe the truth might be damned. 

It is necessary that my argument be brief, yet it is 
but justice to the reader that Paul's position be squarely 
set forth, and I will bring still one more passage to 
justify Paul's position, and this passage was spoken by 
him that spake as never man spake, who, when he could 
swear by no greater, he swore by himself. John 3rd 
chapter, 14th, 15th, 16th, 17th, 18th and 19th verses, And 
as Moses lifted up the serpent in the wilderness, even so 
must the Son of Man be lifted up, that whosoever 
believeth on him should not perish but have eternal life. 
For God so loved the world that he gave his only 
begotten son, that whosoever believeth on him should 
not perish, but have everlasting life. For God sent not 
his Son into the world to condemn the world, but that the 
world through him might be saved. He that believeth 
on him is not condemned, but he that believeth not is 
condemned already. 

I suppose it would # be intruding on the reader to 
further bring up Scripture testimony to establish this 
most glorious truth, and now we will examine a few of the 
ideas of my opponent. In the last two verses I quoted, 
is established that God sent his Son into the world, but 



— 115 — 

lie that believeth not is condemned already, because 
lie believed not on the Son of God, and the first argu- 
ment I wish to draw your attention to is where he 
speaks of the apostle Peter, in his second letter. 

While it is prolonging our argument to rebut all his 
views, yet I will cite a few of the errors he has fallen 
into, which he thought would dissolve my quotations 
and arguments. Now, he told us plainly what Peter 
was saying ; he was speaking of the false prophets that 
were among the people, bringing in damnable heresies, 
even denying the Lord God that bought them, and shall 
utterly perish in their own corruption ; whose judgment 
lingereth not, and their damnation slumbereth not 

Now my opponent, in order to set aside the punish- 
ment Paul had reference to, says, if their damnation 
slumbereth not, it is in action. Now, do his arguments 
prove what he wanted to prove ? Most certainly not. 
He, in another place, speaking of the ones that are 
damned, says it is the damnation of condemnation. 

Can a man be condemned unless he is condemned to 
some punishment? And if he knows he will receive no 
more punishment than those that are not condemned, 
how much does he feel condemned if he is condemned 
to punishment that he will not receive ? Can it be said 
he is ? I ask, What is he condemned to ? Now here 
Paul is speaking of some false prophets, and, as natural 
brute beasts, made to be taken and destroyed. And in 
the 17th verse it says, "To whom the mist of darkness 
is reserved forever, and shall utterly perish in their o ,\ n 



— 116 — 

corruption." Now my opponent flies to trie 8th chapter 
of Romans, and takes the promises that were made to 
those that believe on Christ, and have the spirit of 
Christ, and also, as Paul says in the 23d verse of the 
8th of Romans, "But ourselves who have the first fruits 
of the spirit." He takes these precious promises that 
were given to the obedient children and applies them 
to those that are delivered to death, and my opponent 
says they shall be delivered from their corruption, when 
Paul claims they shall utterly perish in their corruption. 

There is quite a contrast between those that are de- 
livered from the bondage of corruption and those that 
perish in their own corruption. Now, it needs no 
further argument to set aside his folly, only that those 
that are to perish were made to be taken and destroyed, 
and shall receive the reward of unrighteousness. Now, 
there is certainly quite a contrast between being deliv- 
ered and being destroyed, and also quite a contrast be- 
tween being delivered into the glorious liberty of the 
children of God and receiving the reward of unright- 
eousness, and, in the 17th verse of II Peter, in connec- 
tion with the other curses pronounced upon the false 
prophets, Paul says, " to whom is reserved the mist of 
darkness forever." Now, if it be meant that by this, 
my opponent, that the mist of darkness that is reserved 
forever for them means not forever, would it not prove 
too much? If you can limit the word u forever " in 
punishment would it not limit it also in happiness ? 

It is plain from' the witnesses my opponent called, he 



— 117 — 

positively proved a fact that he had tried hard to upset, 
for none that the apostles spake of escaped punishment. 
Yet, I suppose, for the want of better argument, that, 
being as none of these witnesses escaped punishment, 
that that would be evidence the wicked would escape. 
He had as well said because one man was justly con- 
demned and hung for murder that another man justly 
condemned should not hang. 

I wish now further to notice my opponent's construc- 
tion of the damnation of the wicked. He says it is the 
damnation of condemnation. I understand him here 
that a condemned conscience is what is meant. Now, 
in the passage of Scripture where it is said "He that 
believeth and is baptized shall be saved, and he that 
believeth not shall be damned," if it only means con- 
demned in his mind or conscience it would equally 
apply that he that believeth is only saved in his mind 
or conscience, and then neither would comfort or dis- 
tress any one, only in his mind or conscience. Now, if 
his argument proves anything does it not prove too 
much? 

In order to cut our arguments short I only can 
refer the reader to the 8th chapter of Romans, to there 
find those characters set forth that are to be delivered 
from the bondage of corruption, and also there is cer- 
tainly a difference between bondage of corruption and 
corruption itself. My opponent quotes Paul in the 2d 
chapter of II Peter, in calling to witness how that God 
spared not the angels that disobeyed, but cast them 



— 118 — 

down to hell, and destroyed the old world and saved 
Noah, a creature of righteousness, and overthrew the 
cities of Sodom and Gomorrah, and delivered just Lot. 
He hath called these to witness how he will punish the 
wicked with death, by water and by fire, and reserves 
angels in hell until the day of judgment, and then for 
my opponent after calling all these witnesses. And also 
I will quote the 9th verse : "The Lord knoweth how 
to deliver the godly out of temptation, and to reserve 
the unjust unto the day of judgment. Now after all 
these witnesses of God's sure punishment on the 
wicked, and then, in the face of all this testimony, he 
flies to the 8th chapter of Romans and takes the prom- 
ises made to the children and applies them to those to 
whom is reserved the mist of darkness forever, and says 
it now comes in good play — that the creature shall be 
delivered from the bondage of corruption. Yet in all the 
witnesses he called, not one was delivered from their pun- 
ishment, but suffered the full punishment. 

Now, if the angels that disobey are cast into hell 
and reserved in everlasting chains of darkness 
until the day of judgment, it is to come yet, for 
Paul says if the dead rise not, how shall God judge 
the world, and again it is appointed unto man once 
to die and after this the judgment. So it is after 
the resurrection that the judgment takes place. So if 
the mist of darkness is reserved forever for those false 
teachers, how can it be applied to those that they shall 
be delivered from the bondage of corruption, especially 



— 119 — 

if they are made to be taken and destroyed and utterly 
perish? Now, my opponent claims the creature is 
something created, and that spirits are not created. 

If spirits are not created, and a creature is something 
created, then when the creature itself is to be delivered 
from the bondage of corruption, it cannot be that it is 
the inward man, or spirit, that is to be delivered from 
the bondage of corruption, or outward man, because he 
agrees with me that the spirit, or inward man, is not crea- 
ted, and consequently cannot be a creature. So when 
the creature is delivered, it is something created that is 
delivered, and that would have to be the outward man 
that is delivered, and what is it delivered from? Thus 
it is not delivering the inward man from the outward 
man, or creature. 

I will cut argument short here on this and agree with 
him on this point, yet he has accused me of disagreeing 
with him, though I do not know where he gets his in- 
formation. Now, if the creature is delivered from the 
bondage of corruption, something created is delivered. 
But how my opponent can call all the witnesses he did 
to prove how God reserves the unjust to be punished at 
the day of judgment, which takes place after the resur- 
rection, then how are those he speaks of in II Peter de- 
livered into the kingdom of righteousness ? and if their 
punishment is after the resurrection and judgment, how 
is it they are only to be punished in this life, and the 
creature delivered from the bondage of corruption ? 

And now I wish to call up another argument that my 



— 120^ 

opponent used in order that he might argue away the 
division in the resurrection or at the end of the world, 
the division of the wheat and the tares. He says the 
field is the world, and the wicked is the world that is, 
says he, our flesh, or world, and says the wicked is the 
outward man. Well, let us examine this argument. 
We will go to the parable of the wheat and tares, 
Matthew, 13th chapter, commencing at the 24th verse, 
to the 31st verse : "Another parable put he forth unto 
them saying (mark close the words of this parable) the 
kingdom of heaven is likened unto a man which sowed 
good seed in his field, but while men slept his enemy 
came and sowed tares among the wheat and went his 
way ; but when the blade sprang up and brought forth 
fruit there appeared the tares also. So the servants of 
the householder came and said unto him, ' Sir, didst not 
thou sow good seed in the field, from whence then hath 
it tares? ' " Now, the disciples did not understand the 
meaning of this parable. Christ said unto them, an 
enemy hath done this. His servants said unto him, 
wilt thou then that we go and gather them up ? But 
he said, nay ; lest while ye gather up the tares ye root 
up the wheat also. Let both grow together until the 
harvest, and in the time of harvest I will say to the 
reapers, gather ye together first the tares and bind them 
in bundles to burn them, but gather the wheat into my 
barn. Matthew, 13 : 37, 38, 39, 40 : "After Jesus had 
sent the multitude away he went into the house, and 
his disciples came unto him saying, declare unto us the 



— 121 — 

parable of the tares. He answered and said unto them, 
he that soweth the good seed is the son of man (mean- 
ing Christ). The field is the world, the good seed are 
the children of the kingdom, but the tares are the chil- 
dren of the wicked one ; the enemy that sowed them is 
the devil. The harvest is the end of the world, the 
reapers are his angels. As therefore the tares are gath- 
ered and burned in the fire, so shall it be at the end of 
this world, the Son of Man shall send forth his angels 
and they shall gather out of his kingdom all things that 
offend and them which do iniquity, and shall cast them 
into a furnace of fire. 

I have been careful to give the parable in full, and 
also the interpretation, and this is the sum: The field 
is the world, and Christ sowed the children of the 
kingdom into the world, and the devil sowed the 
children of the wicked one, which is the children of 
the devil, and the harvest time is the end of the world, 
and the reapers or angels gather the tares and bind 
them in bundles to burn them, and they are burned in 
the fire. 

Now, let us see how my opponent reconciles this 
Scripture in order to get the tares or the children of the 
wicked saved. He says the world is our flesh or the 
field is our flesh or world. Let us see how this will 
work. Christ would sow his children into our flesh or 
world and our flesh you say is the wicked or devil. 
Then upon this reasoning Christ, in fact, sowed his 
children into the devil, this would be in good harmony 
9 



— 122 — 

with my opponent's reasoning. Now the devil sowed 
the children of the wicked one, and the wicked is our 
flesh or devil, and the field or world is our natural or 
outward man or flesh, or world or devil. Then that world 
or field is our outward man or devil, and our devil is he 
that sowed the children of the devil into the field, our 
natural man or devil. Now, what kind of a mess is this? 
I reckon it could be called the devil's mess. While this 
looks too ridiculous, it is no more or less than his true 
position simmered down, and it is no more than this: 
He has said the field is our flesh, or devil, or world, or 
our natural or outward man or devil. Now has he not 
said, when it is ciphered down, that the field, or world, 
is the devil ? And if the field is the devil is not the 
devil the field? And if so, are not both devils? And if 
both are devils, and the field is the world, and the field 
is the devil, is not the world the devil? And if so, 
does not the devil sow the children of the wicked, or 
devil, into the devil? Or does not the field sow the 
children of the field, into the field? And also does not 
the world sow the children of the world into the world? 
And is not the world all devils ? And then, has not 
Christ sowed the children of the kingdom into the 
devils, and is this devil, or natural body not raised in 
glory? Now, as absurd as this aigument looks, it is 
just the facts boiled down to a nutshell, and if his 
argument be true, a field can sow seed into itself, and a 
world can sow seed into itself. Now it is not much 
wonder that a man that would argue that a field must 



— 123 — 

sow seed into itself would try to argue that those that 
are to go into everlasting punishment are only to feel a 
little condemned that way, but at the same time know 
that he was to go into everlasting happiness, and with 
such knowledge as that would he feel much condemned? 
Now, to argue that the devils are to be saved, or the 
tares, I will examine his views on that point, and see 
how his argument holds out with Christ. 

My opponent says the tares are our natural bodies. 
Well, the harvest is the end of the world, and the reap- 
ers are his angels, and the angels will gather the tares 
and they are burned in the fire. Then our bodies are 
burned in the fire and the wheat, or inward man, as my 
opponent has it, is gathered into his garner. Then 
Christ does not say after the tares are burnt they shall 
be raised in glory ; they are burned in the fire. Does 
Christ say anything about taking any of them out of 
the fire ? So where does my opponent find Scripture to 
prove they are taken out of the fire and raised in glory? 
I can not find any such thing in King James' transla- 
tions. I reckon, though, he found it where he got his 
devil's mess ; he must have got it of the very old fellow 
himself. Yet, I must confess, it is not right to impose 
on a mistaken man. Now, if his doctrine were true 
would it not destroy the hope of the Christian ? Would 
it not prove, if we would acknowledge for a moment 
that the tares is the outward man, that all our bodies 
would have to burn? Can the inward man rejoice while 
his body is forever burned ? Then does his argument 



— 124 — 

prove anything else bnt that we have all got to burn, 
and does not his universal salvation argument prove too 
much for him and make universal damnation? 

I will now proceed with his arguments in regard to 
the sheep and the goats. He says, (my opponent,) 
Matthew 25, v. 31: "When the son of man shall come 
in all his glory and all his holy angels with him, then 
shall he sit upon the throne of his glory, and before him 
shall be gathered all nations. Not all inward and out- 
ward men but all nations, natural men, for spirits or 
inward men, are not reckoned with nations. And he 
shall separate them one from another as the shepherd 
divideth his sheep from the goats, and he shall set the 
sheep on the right and the goats on the left, then shall 
the King say to them on the right hand, come ye 
blessed of my father inherit the kingdom prepared for 
you from the foundation of the world. Now, 41st verse. 
Then shall he say unto them on the left hand, depart 
ye cursed into everlasting fire prepared for the devil 
and his angels. 

My opponent would here cheat the devils out of that 
everlasting fire, and transfer all the bodies of men into 
that everlasting fire that was prepared for the devil and 
his angels. Even the most pious and upright person's 
body must be burned the same as the most wicked 
villain. So I am now done with the wheat and the 
tares, only as I will call it up in connection with other 

points. 

My opponent says this does not mean the end ot 



— 125 — 

time, lie says that won't do. Well, it is when he, 
Christ, comes with all his holy angels with him, and 
he sits on the throne of his glory and gathers all 
nations, anyhow, and separates them, and the blessed 
of the father inherit the kingdom prepared for them 
from the foundation of the world. And it is when the 
goats, that you say are the outward man, are cast into 
everlasting fire prepared for the devil and his angels. 
So you say the sheep is the inward man and the goats 
the outward man. Now, if you are right you have got 
to swallow a bitter pill, you will have to get a sheep 
into a goat. As horrible as this may look it's just the 
way my opponent has got to run this, and he must 
understand a sheep is clothed with wool and a goat 
is clothed with hair, and you have got to say the woolly 
animal dwells in the hairy animal. And in regard to 
the wheat and tares, if the tares are the outward man 
and the wheat is the inward man you must get the 
wheat into the tares. It is no wonder he has got the 
field sowing seed into itself when he will get a sheep 
into a goat. 

Now, as such arguments are beyond sensible reason- 
ing, so is the universal salvation of all mankind ; and it 
harmonizes with Scripture about as well as his goat and 
sheep argument ; for if we now bring up the parable of 
the net that was cast into the water, and when they 
drew the fish to shore they sat down and gathered the 
good fish into the basket and cast away the bad. Now 
they were all fish, and some were good and some were 



— 126 — 

bad. So it is with the separation when all nations are 
gathered before him. They are all nations, all natural 
— that is, they are all men; all have bodies, and some 
are sheep and some are goats, and the sheep go into the 
kingdom of God, and the goats go into everlasting fire 
prepared for the devil and his angels. Then the devil's 
angels go there, too. Well, if the cursed goats go into 
everlasting fire, and the sheep go into everlasting hap- 
piness, which everlasting will last the longest ? Are 
they both without end ? Well, then, they will never be 
joined together ; and if there is an end to everlasting 
fire, then it would be good reasoning to say there would 
be, also, to everlasting happiness. So how are we going 
to get universal salvation out of this ? It is very true 
we cannot get it, and Christ did not say that he sowed 
the wheat into the tares, but he said the devil sowed the 
tares among the wheat. Now, to get his outward and 
inward man to harmonize with Christ's parables, you 
must say the sheep are in the goats, the wheat in the 
tares, the good fish in the bad fish, when Christ does not 
have either one in the other ; so you must just give up 
that point. Now I am done with the parable of the fish, 
and the sheep and the goats, only as I will need to call 
them up in proof of other points yet to make. So it is 
clear that, with all his' arguments against my separa- 
tion at the resurrection, set forth in my first arguments, 
they all fall to the ground, and my arguments, or rather 
Christ's and Paul's argument, has not been touched 
when we get the true light. 



— 127 — 

I will proceed to examine his views on the outward 
man, or devil, or natural man, or flesh. It seems that 
his outward man is used as a kind of a jack-at-a-pinch, 
for, when you speak of the devil, he says that is the 
outward man, arfd if you speak of the world he says 
that is the outward man, and if you speak of a field he 
says that is the outward man, and if you speak of the 
parable of the wheat and tares he says the tares is the 
outward man, and if you speak of the sheep and the 
goats he says the goats are the outward man, and if you 
speak of the parable of the good fish and the bad fish 
he says the bad fish is the outward man. He seems to 
stretch him around to fit anything at all. If his out- 
ward man was India-rubber perhaps he might get him 
around all of these places. 

In the previous arguments on these parables I set 
forth the absurdity of some of the comparisons to get 
one that would fit his outward and inward man; 
he will have to find something where the good dwells 
in the bad. Now, his idea that the outward man, or 
flesh, is the devil, is not well grounded, and is attended 
with many difficulties, as I will proceed to show. Paul 
said he was given a thorn in the flesh, the messenger 
of Satan to buffet him, lest he should be exalted above 
measure. Now Paul did not claim that his flesh was 
Satan, but that the messenger of Satan was given him 
in his flesh ; here Satan was not the ^flesh, but Satan, 
or his messenger, was in flesh, to buffet Paul. To 
buffet is to beat, to strike ; it was a thorn in the flesh. 



— 128 — 

I presume a thorn in the flesh is a very unpleasant 
thing ; not that the flesh is unpleasant, but the thorn ; 
it certainly would cause a great deal of misery. Now 
we see plainly that Satan was not the flesh, or outward 
man. This thorn, Paul said, he besought the Lord 
thrice that it might depart from him ; no doubt it was 
unpleasant to have that thorn in the flesh, but the Lord 
said, My grace is sufficient for thee. This quotation is 
found in II Corinthians, 12th chapter, 7th, 8th and 9th 
verses. And now we will go to Job, and see what he 
has to say of Satan (Job, 1st chapter, 6th verse). Now 
there was a day when the sons of God came to present 
themselves before the Lord, and Satan came also among 
them. 7th verse, And the Lord said unto Satan, whence 
comest thou ? Then Satan answered the Lord and said, 
from going to and fro in the earth, and from walking 
down in it. 8th verse, And the Lord said unto Satan, 
hast thou considered my servant Job, that there is none 
like him in the earth, a perfect and upright man, one 
that feareth God and escheweth evil? 9th verse, Then 
Satan answered the Lord and said, doth Job fear God 
for nought ? 10th verse, Hast not thou made an hedge 
around him, and about his house, and about all that he 
hath on every side ? Thou hath blessed the work of his 
hands, and his substance is increased in the land. Here 
Satan is murmuring how God had been protecting Job ; 
but in the nth verse Satan said to the Lord: But put 
forth thine hand now, and touch all that he hath, and he 
will curse thee to thv face. Here Satan contended that 



— 129 — 

Job would curse God if he would torment him, and the 
Lord told Satan that Job was a perfect man, and upright, 
and in order to prove Job's perfection the Lord said to 
Satan, 12th. verse, Behold all that Job has is in thy 
hand, or power, only upon himself put forth not thine 
hand. Here the Lord is letting Satan destroy all that 
Job had, but he was not to hurt Job. So Satan took 
from Job all that he had, even to his eight children, but 
he still praised God. 

Again the Lord said unto Satan, 2d chap., v. 1 and 2,' 
"Hast thou considered my servant, Job ? " and Satan 
said to the Lord, " Put forth thine hand and touch his 
bone and he will curse thee to thy face;" and the 
Lord said, " Behold he is in thy hand, but save his life." 
So Satan went forth and smote Job with boils from his 
feet to his crown. Now, here, Satan was not Job's flesh 
but Satan smote Job's flesh. Here, your outward man 
or devil will not work, but, in both Job's and Paul's case, 
Satan punished the flesh, and, as further proof, we will 
go to Luke 13, v. 16, where Christ found a woman with 
a spirit of infirmity for eighteen years, that she could 
not raise herself up, being bound together, and after 
Christ had cleansed her the Jews marveled because he 
did it on the Sabbath day, and Jesus said unto them, 
" ought not this woman, being a daughter of Abraham, 
whom Satan hath bound to these for eighteen years, be 
loosed from this bond on the Sabbath day?" 

Now this woman's flesh was not Satan, for, after she 
was cleansed from Satan's bondage, she still had her 



— 130 — 

flesh. So Satan, here, was not the flesh, but Satan had 
bound this woman double for eighteen years. So, instead 
of Satan being the flesh he was a persecutor of the 
flesh. In the 8th chapter of Luke, 27th verse, Christ 
cast out devils. And when he went forth to land there 
met him, out of the city, a certain man, which had 
devils a long time, and wore no clothes, neither abode in 
any house, but in the tombs. When he saw Jesus he 
cried out and fell down before him and with a loud 
•voice, said : " What have I to do with thee, Jesus, thou 
Son of God, Most High! I beseech thee torment me 
not ! " For he, Jesus, had commanded the unclean 
spirit to come out of the man, for, oftentimes, it caught 
him and he was kept bound with chains and in fetters, 
and he brake the bands and was driven of the devil to 
the wilderness. Here Jesus asked him, saying: " What 
is thy name?" And he said: "Legion, because many 
devils were entered into him, and they, the devils, be- 
sought him that he would not command them to go out 
into the deep but to let them go into the swine, and he, 
Jesus, suffered them. Then they went out of the man 
and entered into the swine ; and they ran into the lake 
and were choked. Now, here we have another positive 
proof that the devil is not in the flesh, but it is an un- 
clean spirit. They were in this man. And Christ com- 
manded them to come out of the man, and they went 
out of the man and went into the swine. 

What proof has my opponent that the outward man 
or flesh is the devil ? He offered no proof, but just sim- 



— 131 — 

ply said so. He thinks there is only the outward man 
and the inward man, and says that the inward man is 
God's spirit. I agree that God's spirit dwells in be- 
lievers, but,. here in the last case, we find another spirit 
in man. And they were cast out of man, and man still 
was flesh. So we want to be sure what inward spirit 
we mean when we say inward man ; we might call the 
wrong fellow. 

Paul had the messenger of Satan in his flesh, and he 
had the spirit of God in the heart. So here was two 
spirits in Paul. We find many places in Matthew, 
Mark, L,uke and John, the four^ evangelists' books, 
where Christ cast devils out of people, and they still 
had their outward man left. My opponent only brought 
one passage to try to prove that the outward man was the 
devil, and that was in I John. " He that sinneth is of 
the devil, for the devil sinneth frqm the beginning." 
What was it that caused Paul to sin ? Was it not that 
messenger of Satan in the flesh ? He said he served God 
with the mind and sin with the flesh. Well, if Satan was 
in the flesh, or the messenger of Satan, it is easy to tell 
why Paul served sin with the flesh. It was because 
Satan was in the flesh ; not that flesh was Satan. But 
Satan^ was in the flesh, and he served the law of sin 
with the flesh, and he served God with the mind, be- 
cause the law of God was in the mind. Paul tells us, 
in Hebrews, that God made a new covenent with the 
house of Israel and the house of Judah in those days. 
I will put my laws in their minds and I will write them 



— 132 — 

in their hearts. So he that sinneth is of the devil. The 
devil or messenger of Satan leadeth into sin ; but the 
spirit of Christ guides the mind into all truth. Satan 
tempted Eve and led her to sin, and so he does Paul. 
John tells us : " Little children, I have written unto 
you because your sins are forgiven you." — I John, 2d 
chapter, 12th verse. Here John was writing to chil- 
dren of God, and told them their sins were forgiven 
them. First chapter, 8th verse : " If we say we have no 
sin we deceive ourselves, and if we confess our sins he 
is just to forgive us of our sins ; " and in 2d chapter, 1st 
verse, he says : " My little children, if any man sin we 
have an advocate with the Father, Jesus Christ, the 
Righteous ; and he is the propitiation for our sins. And 
not for ours only, but the sins of the whole world." 15th 
verse : "Love not the world ; if any man love the world, 
the love of the Father is not in him." I now close my 
argument in regard to my opponent's views and appli- 
cation of the devil ; but if, after reading this, the reader 
still thinks his reasoning good, you are the judge, and 
I will hold my peace. 

I will now proceed to examine the inward man or the 
application of it. In order that the reader may know 
which inward man I have reference to, I will say I mean 
the spirit of God. What would my opponent do if I 
prove that all men have not the spirit of God? How 
then would he work his outward man, when the in- 
ward man or spirit of God was not there ? 1 will now 
let Paul settle that. 



— 133 — 

The reader is requested to read the 8th chapter of 
Romans as proof. To cut this matter short I will just 
use a few verses : 9th verse, but ye are not in the flesh, 
but in the spirit, if so be that the spirit of God dwell 
in you. Now, if any man have not the spirit of Christ 
he is none of his. Here we see that if any man has 
not the spirit of Christ he is none of his. Well, are 
there any that have not the spirit. Well, we will see, 
and to prove it we will turn to Jude, 19th verse. Jude 
was speaking of these ungodly men who had crept in 
unawares, and says : These be they who separate 
themselves, sensual, having not the spirit. And by 
turning to II Thessalonians, 3 chapter 2nd verse we 
find all men have not faith, and Paul says faith is the 
the fruit of the spirit. And again it is the gift of God. 
So, those men Jude spoke of had not the spirit, so how 
could they have the fruit thereof? And how will my 
opponent get these saved that have not the spirit or in- 
ward man? What parable will he reckon them to? 
And Paul says, if any have not the spirit of Christ he is 
none of his. And how will my opponent get any saved 
that are not Christ's? If it is the inward man, or the 
spiritual that believes, how will those that have not the 
spirit believe ? So his inward man cannot be applied 
to everything, but is attended with inconceivable diffi- 
culties, so much so, that it falls far short of all men ; 
and we will find more very dangerous difficulties, for 
Christ tells us, in St. John, 5th chapter, 24th verse, 
Verily, verily I say unto you, he that heareth my word 



— 134 — 

and believeth on him that sent me, hath everlasting 
life, and shall not come into condemnation, but is passed 
from death unto life. Now has the inward man or spirit 
passed from death unto life? My opponent has heralded it 
forth as a certain fact that spirits do not die, and if they 
do not die how can it be the spirit, or inward man, that 
does the believing? But he that believeth is passed 
from death unto life, so it must be the outward man 
that believes. 

John has told us in his first Epistle, 5th chapter, 10th 
verse, He that believeth on the Son of God hath the 
witness in himself. So we see again the outward man 
is the believer and the inward man is the witness ; nth 
verse, He that hath the Son hath life ; and he that hath 
not the Son hath not life. We would infer from this 
that some had not the Son, and by that reason had not 
life. In the 4th chapter of St. John, 50th verse : And 
Jesus saith unto him : Go thy way, thy son liveth ; and 
the man believed the word that Jesus had spoken. 
Here the man believed. Again in the 3rd chapter of 
St. John, 36th verse, He that believeth on the Son hath 
everlasting life, and he that believeth not the Son shall 
not see life. Now if the unbeliever is all natural or 
outward men, without any exception, then if they are 
all raised in glory, will they not see life? And in the 
15th verse, that whosoever that believeth in him should 
not perish, but have eternal life. Now, is the inward 
man going to get eternal life by believing ? I thought 
the inward or spiritual man w T as eternal life itself, and 



— 135 — 

if it is the inward man that believes, then he that 
believeth not shall not see life. Then if some of the 
inward man does not believe they will be damned ; and 
if he that believeth shall not perish bnt have eternal life, 
now is the inward man going to keep from perishing 
by believing? I thought the spirit, or inward man was 
imperishable, so it is treating the spirit of God with 
much unfairness to say it is justified by believing ; 
indeed it is to insult the Most High, the Everlasting 
God, to say his spirit is given eternal life, and kept from 
perishing, and shall not come into condemnation by 
believing. I proclaim it is equal to dethroning God him- 
self to say, the inward man believes and is given ever- 
lasting life. Many more passages can be shown to prove 
that men are justified by believing, and if it mean the 
inward man then it would be to say without believing 
they should be damned, and that would damn God him- 
self. It would be good reasoning, if it is the inward man 
or spirit that is justified by believing, to say that if God 
would believe he might stand some chance to be saved, 
for God is a spirit. If it is not good reasoning to say that it 
is the inward man that is kept from perishing, and given 
eternal life by believing, then it would be good reason- 
ing to say that it is not the inward man that is kept 
from perishing and given eternal life by believing. And 
if it would be an insult to God to say that his spiritual 
man or inward man hath everlasting life by believing, 
then it would be better not to say that it is the inward 
man that believes; but say that it is the outward or 



— 136 — 

natural man that is made to believe by the witness, or 
inward or spiritual man within ; and he that believeth 
hath the inward man, or eternal life, abiding in him, 
and he that believeth shall not come into condemnation, 
but he that believeth not is condemned. 

When some asked Christ what they should do to work 
the works of God, he said, this is the work of God : that 
ye believe on me. The Scriptures are too plain on who 
are required to believe, and who do believe, and who 
has believed, for any unbiased mind to be led astray by 
my opponent merely saying, without one word of Scrip- 
ture, that it is the inward man that believes. I will now 
proceed to leave many infallible proofs from Scripture 
that will forever settle this dispute : First, in Genesis 
15:6, and Romans 4:3, and Galatians 3 : 6, we find that 
Abraham believed, and it was accounted to him for 
righteousness. Yet I do not suppose that my opponent 
will claim that Abraham was an inward man ; yet he 
believed. And Romans, 10th chapter and 9th verse : 
"If thou shalt confess with thy mouth the Lord Jesus, 
and shalt believe with thine heart that God hath raised 
him from the dead, thou shalt be saved. Here Paul was 
talking to the Roman brethren. I suppose that even 
my opponent would hardly admit that it was the 
inward man that was to confess with their mouth the 
Lord Jesus, and believe in their heart that God had 
raised him from the dead, and that they should be saved 
by so doing. I suppose he would not require all that of 
the inward man in order to be saved ; as though the 



— 137 — 

inward man was not saved ? For says Paul in the ioth 
verse, For with the heart man believeth, and with the 
mouth confession is made unto salvation. So it is man 
that believes with the heart. And in Acts, 8th chapter 
and 37th verse, Philip said unto the eunuch, if thou 
believest with all thine heaft, thou mayest. And he 
answered and said, I believe that Jesus Christ is the 
Son of God. Here is another witness against the 
inward man believing. And in Luke, nth chapter and 
26th verse, Jesus said unto Martha, and whosoever liv- 
eth and believeth in me shall never die. Believeth thou 
this ? She saith unto him, yea, Lord, I believe that 
thou art the Christ, the Son of the living God. And in 
verse 45th, when Christ had raised Lazarus from the 
dead, then many of the Jews that came to Mary, and 
had seen the things that Jesus did, believed on him. So 
here is Martha and many of the Jews that believed ; and 
yet I suppose that even my opponent would not wish 
to convey here that it was the inward man that believed? 
And in St. John, 9th chapter, where Jesus had opened 
the eyes of the blind man, when Jesus heard they had 
cast him out (verse 35), he said, dost thou believe on 
the Son of God? Verse 38th, And he said, Lord, I 
believe, and he worshiped him. And in the 9th chapter 
of St. John, verses 25th and 26th, Jesus answered them, 
I told you, and ye believed not the works that I do in 
my Father's name ; but ye believe not because ye are 
not of my sheep. Verse 24th, Then the Jews came 
around him. So it was the Jews he said ye believe 
10 



— 138 — 

not. And many of the Jews believed with Mary and 
Martha and Lazareth. So we have the infallible proof 
by him that spake as never man spake, that some of the 
Jews believed and some believed not. 

In St. John, 6th chapter, 64 verse, Jesus said unto his 
many di-ciples : But there are some of you that believe 
not. For Jesus knew from the beginning who they 
were that believed not, and who should betray him. 
Verse 66th, From that time many of his disciples went 
back and walked no more with him. Verse 67th, Then 
said Jesus unto the twelve, will ye also go away? 
Verse 68th, Then Simon Peter answered him, Lord, to 
whom shall we go ? Thou hast the words of eternal 
life. Verse 69th, And Peter said : And we believe and 
are sure that thou art that Christ, the Son of the living 
God. Here in this chapter some of the disciples mur- 
mured against what he said, and said, these are hard 
sayings. And Jesus said unto them, but there are some 
of you that believe not. But after many had believed 
not and turned back, the twelve believed here. This 
time some of the disciples believed and some disbe- 
lieved. And I suppose that my opponent would hardly 
allow that they were inward men that Jesus had been 
talking to. Jesus knew from the beginning who would 
believe. And he said to the Jews, ye believe not because 
ye are not of my sheep. This alone is the one only can- 
did reason. 

And in Acts 13th : 46th, 47th and 48th verses : Paul, 
speaking to the Jews, said : u Seeing you have judged 



— 139 — 

yourselves unworthy of eternal life, lo, I turn to the 
Gentiles, and the Gentiles were glad ; and as many 
as were ordained to eternal life, believed." Here 
it was the Gentiles that believed this time, instead 
of the inward man ; and in Romans ist and 16th, 
Paul says: "I am not ashamed of the gospel of 
Christ, for it is the power of God unto salvation 
to every one that believeth, to the Jew first, and 
also to the Greeks." Yea, it is with positive Scrip- 
ture testimony that I have refuted my opponent's idea, 
that he asserted without giving any Scripture proof of 
his assertion. It would be imprudent to further intrude 
upon the reader to bring up any more proof to refute 
only an assertion, when Christ's disciples were some 
that believed and some that did not believe ; and some 
Jews believed and some did not ; and some of the Gen- 
tiles believed, and Martha and the eunuch and the 
blind man, that has received his sight, and the gospel 
is the power of God unto both Jews and Greeks that 
believe. But as my opponent has tried so hard to lead 
the mind of the reader to accept his assertions for proof, 
I now ask the reader if your mind is unbiased enough 
to accept the many infallible proofs that I have dwelt 
so lengthy upon, and laid down from the language of 
Christ, John and Paul and Martha, then you certainly 
can grasp at the mighty workings of God. And to 
know what the works of God are, this is the work of God 
that ye believe on me. Now, those were natural men 
or men of natural life, and he told them to believe on 



— 140 — 

him. With the heart, man believeth, and with the 
tongue, confession is made unto salvation. It is with 
the heart that man believeth, and the preparation of the 
heart in man is of the Lord. So we find in the apos- 
tles' days, as well as in our own day, that some believed 
and some did not believe. God so loved the world that 
whosoever believeth on him should not perish but have 
eternal life. And this is life eternal, too, to know thee, 
the only true and living God. Now, if it is eternal life 
to know the true and living God, how are we going to 
know him ? It is this : No man knoweth the Father 
but the Son, and he to whom the Son will reveal him. 
Will he reveal him to the inward man ? I reckon not, 
for the inward man is Christ in you, the hope of glory, 
and it is eternal life abiding in him. Now, it is the be- 
liever that hath eternal life abiding in him, and I reckon 
it would not be good reasoning to say the spirit or in- 
ward man hath eternal life abiding in it, for the spirit is 
eternal, life itself. Then it is very clear, from good 
Scripture, that men are believers ; and some believe and 
some do not. Christ told the apostles : " Go ye into 
all the world and preach the gospel ; and he that be- 
lieveth and is baptized shall be saved. And he that 
believeth not shall be damned." Here some men are 
saved and some are damned. If any man has not 
the spirit he is none of his. If he is none of his, 
how is he going to be saved ? Paul here in the 8th 
chapter of Romans says : But ye are not in the flesh 
but in the spirit, if so be that the spirit dwell in you. 



— 141 — 

Now, if any man has not the spirit of Christ he is 
none of his, and if Christ be in you, the body is dead 
because of sin, the spirit is life, because of righteous- 
ness. But if any have not the spirit they are not his, 
and Jude says of those who separated themselves, 
sensual, not having the spirit; in Romans 8th: But, if 
ye through the spirit do mortify the deeds of the body 
ye shall live. Then those that have the spirit they can 
mortify the deeds of the body and live, and it would 
equally imply that those that had not the spirit could 
not mortify the body and live. Romans 8th chapter 
and 9th verse : For as many as are led by the spirit of 
God they are the sons of God. And it would equally 
imply that those that were not led by the spirit of 
God they are not the sons of God. And how could 
they be led by the spirit when they did not have it ? 
The spirit itself beareth witness with our spirit that we 
are the children of God. And how can the spirit 
bear witness to those that do not have it? We see 
that his inward or spiritual man, as he calls it, his 
application of it is tended with many difficulties, as 
we find some that do not have it. Paul, in all his 
promises and all the blessings he spoke of promised to 
men was to the family of God, those that had obtained 
like precious faith. And now I will close on the 
inward man, only as I shall call it up to prove other 
points. 

We will now examine a little of my opponent's argu- 
ments in I Corinthians, 15. As in Adam all die, even 



— 142 — 

so in Christ shall all be made alive. And now, to har- 
monize this, we will go to I John: " He that believe th 
on the son hath life, and he that believeth not shall not 
see life." Well, then, it is the believer that is made 
alive, for the disbeliever shall not see life. And, in that 
chapter, Paul was describing the wickedness of Adam 
and the power of Christ, so, he says, as in Adam, all 
die, even so in Christ shall all be made alive. The next 
verse bears out my construction, and says: " But every 
man in his own order, Christ the first fruit, then they that 
are his at his coming. All that are in Adam, die in Adam, 
and all that are in Christ, are made alive in Christ. 
This is Paul's position, for he says every man in his own 
order : Christ first, then they that are Christ's at his 
coming ; he that believeth not shall not see life. As I 
set forth the position that Paul had denned in the be- 
ginning of this rebuttal I cite to the reader to take up 
Paul's position as he has denned, and compare them 
with my opponent's. And, in all cases where any are 
saved, they are the children of grace, and those only of 
imputed righteousness, and it is those that are led by 
the spirit of God that are the sons of God. My op- 
ponent tries to argue that there are no good men, and 
brings up Paul's words in Romans 3, v. 10, 11, 12. Paul 
was here speaking of the deeds of the law. They had 
both proved equally, Jew and Gentile, that they were 
all under sin, but if my opponent, and all readers, will 
examine the last verses of that chapter they will find 
how righteousness is obtained. 



— 143 — 

Commencing at the 20th verse, Therefore by the 
deeds of the law there shall no flesh be justified in his 
sight, for by the law, is the knowledge of sin. Here 
Paul tells them as far as obedience to the law was con- 
cerned they had all failed. Yet he says: But now the 
righteousness of God without the law is manifested, 
being witnessed by the law and the prophets. Even the 
righteousness of God, which is by faith of Jesus Christ 
unto all, and upon all that believe, for there is no dif- 
ference between Jew and Gentile, for all have sinned 
and came short of the glory of God ;' but being justified 
freely by his grace through the redemption that is in 
Jesus Christ, whom God had set forth to be a propitia- 
tion through faith in his blood to declare his righteous- 
ness for the remission of sins that are past, through for- 
bearance of God ; to declare, I say, at this time, his 
righteousness, and that he might be just, and the justi- 
tifier of him which believeth in Jesus. Therefore, we 
conclude that a man is justified by faith without the 
deeds of the law. Paul declares that while there are 
none righteous by the deeds of the law, yet says, but 
now the righteousness of God without the law is mani- 
fested, and says : Therefore, we conclude that man is 
justified by faith without the deeds of the law. It is of 
faith that it might be by grace, to the end that the 
promise might be sure to all the seed. If it had been 
by the law, the promise would not have been sure to all 
the seed. But now the righteousness of God without the 
law is manifested unto all and upon all that believe. So 



— 144 — 

we now find that those that believe that the righteous- 
ness of God without the law is manifested unto them. 
And in the 22d and 23d verses of the 4th chapter of 
Romans : And therefore it was imputed to him for 
righteousness. Now, it was not imputed to him alone, 
but for us also, to whom it shall be imputed if we 
believe on him that raised up Jesus, our Lord, from the 
dead. Now the 1st and 2d verses of the 5th chapter of 
Romans: Therefore, being justified by faith, we have 
peace with God through our Lord, Jesus Christ, by 
whom, also, we have access by faith into this grace, 
wherein we stand and rejoice in hope of the glory of 
God. Therefore we find good men, just men, righteous 
men. And Paul explains who they are, and how they 
are made thus. 

Therefore, having such abundant testimony that all 
the precious promises that are made, are made to the 
believers in Christ, and also having abundant testimony 
that the unbeliever is appointed to wrath, we will next 
proceed to examine the promises of God upon the 
ungodly. 

The reader is now requested to consider the arguments 
produced by my opponent in trying to set aside the 
resurrection of the just, and claimed there are no just to 
resurrect, and there are no righteous to resurrect, and 
that there are no good to resurrect. Yet the reader will 
recollect I showed by the language of Christ that the 
righteous are to be resurrected into life eternal, and 
they that have done good are resurrected to life. And 



— 145 — 

before him shall be gathered all nations, and he di- 
videth them as a shepherd divideth them. And to 
offset the division at the resurrection, he has used the 
argument that it is the spirit of God, or inward man, 
that does good, and that is righteous, and they are the 
ones that are resurrected to life. So that it is necessary 
that we examine this point before we take up the unjust. 

To get at the truth of the word resurrection, Webster 
defines it thus : To resurrect is to make alive from the 
dead. 

Before there can be a resurrection there must, of a 
necessity, be a death, and my opponent has heralded it 
forth beyond successful contradiction, as he thinks, 
that the spirit or inward man does not die, and if they 
do not die how can they be resurrected? My oppo- 
nent has been so pointed on this point that his under- 
standing of this point is well denned, and we will cut 
further argument off on this point, by agreeing with him. 
He is so well defined on this that the reader cannot be 
mistaken in his position, and I happily agree with him. 
So his own position on this point refutes his interpreta- 
tion of what Christ meant by saying, the righteous into 
life eternal. It is clear by my opponent's reasoning in 
regard to spirits or inward man dying, that he dissolves 
his own argument when he says the righteous that are 
resurrected to life eternal is the spiritual man, for he 
denies the spirits dying and so do I. I most heartily 
agree with him, and without a death there can be no 
resurrection. So, from his own reasoning, he proves 



— 146 — 

that Christ did not have reference to the spiritual man 
being resurrected, but before him that is Christ when 
he comes, and all his holy angels with him, shall be 
gathered all nations. Not inward and outward men, 
but nations. The dead that are resurrected, and he 
divideth the dead that are resurrected as a shepherd 
divideth the sheep from the goats ; he separates the 
dead of the nations, he places the sheep on the right 
hand and the goats on the left hand. Daniel 12th 
chapter 1st and 2nd verses: At that time shall thy 
people be delivered. 

Every one that shall be found written in the book, 
and many that sleep in the dust, shall awake, some 
to everlasting life and some to shame and everlast- 
ing contempt. My opponent refutes the idea of the 
spirit sleeping in the dust. So it is men, and some to 
everlasting life and some to everlasting contempt, and 
if everlasting contempt can be limited then everlasting 
life can equally be limited, and if those that awake to 
life be the spiritual man then the spirit has been asleep, 
and if it awakes to everlasting life what hope has it 
that the life is everlasting? Seeing my opponent limits 
everlasting contempt, yea, it would be to dethrone the 
God of heaven if everlasting punishment and everlast- 
ing life are limited, and have an end, for God's kingdom 
is an everlasting kingdom ; and if everlasting contempt 
is limited, is it not equally reasonable that God's ever- 
lasting kingdom is limited and will come to an end? So 
the dangers that arise from arguing against everlasting 



— 147 — 

contempt and punishment are certainly very great. 
Indeed, it is tended to dwarf the hope of those who 
trust that God, for Christ's sake, has forgiven their sins, 
and also have an evidence from the spirit of God that 
is within them that they have the righteousness that is 
without the law, which is an imputed righteousness. 
Yea, it is to overthrow the hope, if it were possible', of 
the saints of the Most High God ; but my arguments 
have fully dissolved any such proof. Let us further 
reason his obstruction away. Paul says there is a resur- 
rection of the just and the unjust, (Acts 24, v. 15,) and 
have hope toward God which they themselves also 
allow, that there shall be a resurrection of the dead, 
both of the just and the unjust. Paul here says it is a 
resurrection from the dead, both of the just and the 
unjust. Paul said that some called it heresy, but says, 
after that kind of heresy, so worshiped he the God of 
his fathers. This is in the 14th verse : so Daniel says 
it is of those that sleep in the dust that are resurrected, 
some to life and some to contempt. Paul says it is a 
resurrection of the dead ; not spirit, but of the dead, for 
spirits do not die ; but of the dead, both of the just and 
the unjust, and Paul himself tells us how they are made 
just. He says, in Romans 8, they are justified by faith. 
(Webster defines, faith, and says it is believing.) So 
those that are justified by faith and have an imputed 
righteousness, they are the just that are resurrected to 
life, and those that do not believe have not faith, and 
have not the spirit, are those that are resurrected to 



— 148 — 

contempt and damnation. Yea, it is the nations that 
Christ separates, after they are resurrected. They are 
gathered at the end of the world. 

Now, having fully proved by my opponent's own po- 
sition that it is men of the nations, those that are right- 
eous and are justified by faith, by the righteous which 
is of faith, it being the imputed righteousness of Christ, 
they are the just, the good, the righteous, that are res- 
urrected to life eternal ; and they that believeth not and 
have not faith, and have not the spirit, shall be damned. 
Now, these are natural men that die, both of the just 
and the unjust, for spirits can not die, and those that 
are righteous have only an imputed righteous, it is not 
their own righteousness. Paul, to Phillipians, chapter 
3:9: "And that I might be found in him, not having mine 
own righteousness, which is of the law, but that which 
is through the faith of Jesus Christ, the righteousness 
which is of God by faith." Yea, Paul counted all 
things as loss, that he might have this righteousness by 
faith ; and how can those have it that have not faith, and 
have not the spirit ? Yea, there is a resurrection of the 
just and the unjust, those that have the righteousness of 
faith and those that have not faith. If men have faith 
and are justified by it, are they not good and righteous ? 
So in John, 5 : 28 and 29 : " Marvel not at this for the 
hour is coming in the which all that are in their graves 
shall hear the voice and shall come forth, they that have 
done good unto the resurrection of life, and they that 
have done evil unto the resurrection of damnation." 



— 149 — 

Here both they that have done good and evil shall come 
forth out of the graves ; both in the grave and both 
come out. My opponent says the grave is the outward 
man or flesh, and the good comes forth, but Christ here 
says both the good and the bad comes forth, and if 
both go in the grave and both come forth, then the out- 
ward man is the grave and comes forth, and therefore 
the outward man can not be the grave ; for, in that 
sense, it would be the grave coming out of the grave, 
and that would be such poor reasoning that it would not 
do to admit it before an enlightened people. So that all 
the objections he has offered to show that it is the in- 
ward man that dies and comes forth as the just, has been 
poorly founded, and can not be reconciled with his own 
reasoning, for he says the spirits do not die. Therefore 
we will conclude that there is no way to harmonize the 
Scriptures when the resurrection takes place, only that 
it is only those that die a natural death that come forth 
and are divided, one to life and one to damnation. 
Christ defines it as the believer and the unbeliever; one 
shall be saved and the other damned ; and I have proven 
by what has gone before that it is men of the nations 
that believe and disbelieve. Therefore I conclude 
that what my opponent has offered against my first 
letter in regard to the separation of the nations at the 
resurrection, is not well founded, and I now feel that 
his arguments have been dissolved, and it now stands 
clear that the truth, after so much rubbing, only shines 
brighter ; and a settled fact has been proved by dissolv- 



— 150 — 

ing the great amount of error, and I have only one apol- 
ogy for continuing this argument at so great a length, 
and that is the great amount of error I had to dissolve. 
Therefore I beg the pardon of the reader for intruding 
on your patience, as the importance of the subject itself 
makes it a necessity. 

I wish to call the attention of the reader to one point 
that my opponent tried to make in II Peter, where he 
spoke of those that were to perish in their own corruption. 
In an endeavor to get them delivered from corruption, 
he goes to Romans to try to prove that the creatures 
are delivered from the bondage of corruption. He made 
no difference in the creatures, but said all creatures, 
even those that Peter spoke ot that were to perish in 
their own corruption. But we will see how the Prophet 
Daniel reconciles that matter in 12th chapter, 1st and 
2d verses : "At that time shall thy people be delivered, 
every one that shall be found written in the Book, and 
many that sleep in the dust shall awake, some to life and 
some to everlasting shame and contempt.'' Daniel de- 
fines who shall be delivered — it is those that are written 
in the Book ; and in Revelations those are the only ones 
that enter the New Jerusalem. — Revelations, 21 : 27. 

Having set aside my opponent's arguments in regard 
to the separation of the nations at the resurrection, and 
proven the everlasting punishment of the wicked, I 
now proceed to 'examine the construction he has given 
to John's, the revelator, argument, in regard to the 
judgment that he saw. 



— 151 — 

Revelations 2d chapter, 9th and 10th verses : And 
nnto the angel of the church in Smyrna write : 10th 
verse, Fear none of those things which thou shalt 
suffer. Behold the devil shall cast some of you into 
prison, that ye may be tried. 13th v., I know thy 
works, and where thou dwellest, even where Satan's 
seat is, and thou holdest fast my name, and hast not 
denied my faith, even in those days wherein Antipas 
was my faithful martyr, who was slain among you where 
Satan dwelleth. John speaks of Satan casting some of 
the members of the church into prison to try them. I 
do not understand it was the inward man, but some of 
the members of the church in Smyrna. And was also 
told that it was known where Satan's seat was, and 
where he dwelleth. And unto the church in Thyatira 
write : These things saith the Son of God, 2 : 18th and 
24th, But unto you and the rest in Thyatira, as many as 
love not this doctrine and which have not known the 
depths of Satan as they speak, I will put upon you none 
other burden. Here are these that have not known the 
depths of Satan. 5th chapter, 9th verse, And they sung 
a new song saying, thou art worthy to take the book 
and to open the seals thereof; for thou wast slain, and 
hast redeemed us to God by thy blood, out of every 
kindred, and tongue, and people and nation. Here it 
seems the Lamb had redeemed these out of every peo- 
ple, and tongue, and nation, and kindred. Why were 
not all people redeemed in all the nations instead of 
redeeming some out of each one? This is only to 



— 152 — 

begin the separation, which will be shown more clearly. 
Chapter 7, And after these things I saw four angels 
standing at the four corners of the earth, holding the 
four winds of the earth. 2nd verse, And I saw another 
angel ascending from the east, having the seal of the 
living God, and he cried with a loud voice, saying, 
hurt not the earth, neither the sea, nor the trees, till 
we have sealed the servants of our God in their fore- 
head. And there were sealed out of the twelve tribes 
of Israel one hundred and forty-four thousand. After 
this I beheld, and lo, a great multitude which no man 
could number, of all nations, and kindreds, and peoples, 
and tongues, stood before the throne and before the 
Lamb, clothed in white robes, and palms in their hands. 
These are they which have come up out of great tribu- 
lations, and have washed their robes and made them 
white in the blood of the Lamb. They serve him day 
and night, and he dwelleth among them, and they shall 
hunger no more, for the Lamb, which is in the midst of 
them shall feed them. As this is the sum of the 7th 
chapter we conclude that, from what the revelator says, 
they were taken out of every kindred, and nation, and 
tongue. And again we find another trouble in the way 
of universal salvation, of all the kindreds, for here are 
some of all of them. 

We find in the nth chapter and 7th verse, that when 
the testimony of the two prophets is finished, a beast 
comes up out of the bottomless pit. Now here we learn 
that there is a bottomless pit, and we will find that 



— 153 — 

dreadful beings come out of the bottomless pit, and this 
beast shall make war against them, and shall overcome 
them and kill them. And in the 12th chapter and 3d 
verse : And there appeared another wonder in heaven ; 
and behold, a great red dragon, having seven heads and 
ten horns, and seven crowns upon his heads, and he 
stood before the woman to devour her child. 7th verse, 
And there war was in heaven ; Michael and his angels 
fought. 9th verse, And the great dra?on was cast out, 
that old serpent called the devil, and Satan, which 
deceiveth the whole world. He was cast out into the 
earth, and his angels were cast out with him. 13th 
verse, And when the dragon saw he was cast out he per- 
secuted the woman which brought forth the man-child. 
Here we find that dragon to be the devil, and the angel 
said, woe unto the inhabitants of the earth for the devil 
is come down unto you. Now, how about the devil 
being our outward man, or flesh, and the serpent cast out 
of his mouth water as of blood? He was a serpent, and 
came down to deceive the nations. Here again has our 
outward man, or nature, been in heaven, and come 
down among the inhabitants of the earth. No, but the 
devil is come down among men — among the inhabit- 
ants of the earth — and casts some of them into prison. 
He persecutes the woman. The bride of Christ it was, 
her that brought forth the man-child. Now in the 13th 
chapter, 1st verse : John saw another beast rise up out 
of the sea, having seven heads and ten horns. 2d verse, 
And the dragon, that old serpent, the devil, gave this 
11 



— 154 — 

beast his power, and his seat, and great authority. 
3d verse, And all the world wondered after the beast. 
4th verse, And they worshiped the dragon (the devil) 
which gave power unto the beast, and they worshiped 
the beast. Now here we find the world is worshiping 
the beast, and the devil that gave his power to the 
beast ; and there was given unto the beast a mouth 
speaking great swelling words, and he blasphemed God, 
and it was given unto hi in to make war with the saints 
and to overcome them ; and power was given him over 
all kindreds, and nations, and tongues. Not inward 
man, but kindreds, nations, tongues. This power was 
given him, it seems. All this was given unto him. And 
we infer from this that he had no power of his own. 
And he was to overcome the saints ; and all that dwell 
upon the earth shall worship him, whose names are not 
written in the Book of Life of the Lamb slain, from the 
foundation of the world. 

I wish to call the attention of the reader to this one 
point, that all that dwell upon the earth, not inward 
man, but all that dwell upon the earth shall worship 
the beast whose names are not written in the Book of 
Life. We will soon find out the destiny of those that 
worship the beast. nth verse, 8th chapter: John 
beheld another beast coining up out of the earth, which 
caused all that dwell upon the earth to worship the first 
beast, and he doeth great wonders and deceiveth them 
that dwell on the earth. Here again the inhabitants of 
the earth, which is natural man, are deceived, and by 



— 155 — 

him who had the power of the first beast, and that beast 
had the devil's power. So it is not the natural man 
that is the devil, but the devil's power deceives the nat- 
ural man, and this beast made an image of the beast, 
and caused as many as would not worship the beast and 
his image, should be killed. So it is not the inward 
man that would not worship the beast, but men that 
should be killed. And the beast causeth all, both free 
and bond, to receive a mark in their right hand and in 
their foreheads. Now we will turn to see the penalty 
of those that had received the mark of the beast. 14th 
chapter and 9th verse : And the third angel followed 
them, saying, with a loud voice, if any man worship 
the beast and his image, and receive his mark in his 
forehead or in his hand, (10th verse), the same shall 
drink of the wine of the wrath of God, which is poured 
out without mixture into the cup of his indignation, and 
he shall be tormented with fire and brimstone in the 
presence of the holy angels, and in the presence of the 
Lamb, nth verse, And the smoke of their torment 
ascendeth up forever and ever, and they have no rest, 
day nor night, who worship the beast. 17th chapter, 
8th verse : John saw another beast, that shall ascend out 
of the bottomless pit and go into perdition, and they 
that dwell on the earth shall wonder whose names are 
not written in the Book of Life from the foundation of 
the world, and this beast is the 8th king. 19th chap- 
ter, 20th verse : And the beast was taken, and with 
him the false prophet that wrought miracles before 



— 156 — 

him, with which he deceived them that had received 
the mark of the beast, and them that worshiped his 
image ; they both were cast alive into a lake of fire, 
burning with fire and brimstone. 

Now the judgment, chapter 20th. And John saw 
another angel come down having the key of the bottom- 
less pit, and he laid hold on the dragon, that old ser- 
pent, the devil, and Satan, and bound him a thousand 
years. He put him back into the bottomless pit, that 
he should deceive the nations no more, until the thous- 
and years. Now is our natural man or flesh the devil ? 
And John saw thrones, and they sat upon them, and 
judgment was given them ; and I saw the souls of them 
that were beheaded for the witness of Jesus, and which 
had not worshiped the beast nor his image, nor received 
his mark. But the rest of the dead lived not again 
until the thousand years. This is the first resurrection. 
Blessed is he that hath part in the first resurrection, for 
on such the second death has no power. Mark this sec- 
ond death ; we will call it up again. After the thousand 
years are finished then Satan and his followers they 
went up and compassed the camp of the saints, and fire 
came down from God, out of heaven, and devoured 
them. 10th verse, And the devil that deceived them 
was cast into the lake of fire and brimstone, where the 
beast and the false prophets are, and shall be tormented 
day and night forever and ever. 12th verse, And John 
saw the dead, small and great, stand before God, and 
the books were opened, and the dead were judged. Now 



— 157 — 

here the dead are judged. And the sea gave up its dead, 
and death and hell gave up their dead, and they were 
judged every man according to their works, and death 
and hell were cast into the lake of fire, and whosoever 
was not found written in the book of life was cast into 
the lake of file. 

Now what have we found ? We have found that those 
who worshiped the beast shall be tormented with fire 
and brimstone, and the smoke of their torment ascendeth 
forever and ever ; and they have no rest day nor night. 
And we have found that the beast and the false prophets 
were cast alive into the lake of fire and brimstone, and 
also the devil that deceived the inhabitants of the earth 
was cast into the lake of fire and brimstone, where the 
beast and the false prophets are, and shall be tormented 
forever and ever. And all those whose names were not 
found written in the book of life were cast into the lake 
of fire. Now we have got all these into the lake of 
fire and brimstone, and that they shall be tormented 
forever and ever. My opponent may prove this a 
delusion and false when their torment is forever and 
ever, if so be that after death and hell, and the devil, 
and the beast, which is the eighth king, and the false 
prophet, and all those that received the mark of the beast 
and worshiped his image and the worshiped beast and the 
dragon also, which is the devil. If they are resurrected 
into glory after they are burned up, as my opponent 
has said, why does not the Scriptures speak of such a 
thing ? Why are the Scriptures silent on this, if it be 



— 158 — 

as my opponent has said? Where did such an idea 
originate? Why has not my opponent founded his 
idea on Scripture ? If he is right it would be too im- 
portant a matter for the Scriptures to omit. Where, 
oh where, in the Scriptures does it say that any of those 
that are to be tormented in the presence of the angels 
and the Lamb, forever and ever, are not to be punished 
forever and ever ? It is too great a point for the Scrip- 
tures to be silent upon. Mark the expression, all those 
that have their names written in the Lamb's book of 
life, and are not cast there, and that New Jerusalem, 
that John saw, there could no one enter that city but 
they which are written in the book of the Lamb — 21st 
and last verse. My opponent boasted of the glorious 
kingdom, after all this separation and casting into the 
fire, where there is to be no pain. But mark, the only 
inhabitants of the New Jerusalem are those that are 
written in the book of the Lamb. — Rev. 21:27. I find 
no Scripture showing that any ever came out of that 
fire and brimstone. Oh, that my opponent, if such a 
thing could be, might prove it by positive Scripture 
proof, and not by a vain imagination. Seeing these are 
to be tormented forever and ever, can forever and ever 
be limited ? If so, my hope in the everlasting kingdom 
of God is vain, and those that are to sing praises to 
God forever and ever are limited, and all our hopes 
fall as delusions. Now get them out of the fire 
and brimstone, if he can. And if he can get their 
punishment or torment limited from forever and ever 



— 159 — 

then he certainly can limit the everlasting happiness 
of the saints, and he certainly can limit God's ever- 
lasting kingdom 

There are many points yet I would like to answer 
but space will not permit. One point I will consider : 
My opponent says I claim Adam died a spiritual death. 
I do not believe it, and if the reader can find in my 
writings that I have they must charge me with it. I 
believe it was a death in sin. He says I claim that 
Christ is the spiritual head of the flesh. This is another 
mistake. My opponent refutes the idea that Adam's 
penalty for transgression was corporal death, he said in 
the onset that man was made no better than the brute, 
and if so, all brutes and all created beings were made 
of the earth, and consequently perishable, and all flesh 
and blood were doomed in the beginning to corporal 
death, before man committed sin, for out of the dust 
was thou taken and unto dust shalt though return. 
His arguments prove inconsistent, for it would be to 
harmonize his inward man and outward man? The 
sheep must be in the goats; the wheat in the tares; the 
good fish in the bad fish; the devil sowing his children 
in the devils; the field sowing seed into itself; the world 
sowing seed in the world. So it is full of inconsis- 
tencies, and therefore is no just rebuttal to the separa- 
tion of the just and the unjust, the righteous and the 
wicked, the sheep and the goats. 

One more point I wish to reconcile that my opponent 
has accused me of asserting, and that is in regard to 



— 160 — 

the elect : He says the Jews or the Israelites were what 
we term the elect, and tries to prove they were the only 
elect. Bnt I have not so asserted, and neither do I 
believe his interpretation is trne. Bnt I will show his 
position is not well founded: Webster defines the mean- 
ing of election and says it is to choose. Paul in his 
letter to the Bphesians says, to the saints which are at 
Ephesus and to the faithful in Christ Jesus according 
as he hath chosen us in him, before the foundation of 
the world, that we should be holy and without blame 
before him. in love. 2nd chapter, and has broken down 
the middle wall of partition between us, and hath raised 
us up together and made us sit together in heavenly 
places. Here Paul is speaking of both Jews and Gen- 
tiles, and in Romans 9th chapter, what if God willing 
to show his wrath and to make his power known, en- 
dured with much long suffering; on the vessels of wrath 
fitted to destruction, and also, that he might make 
known the riches of his glory on the vessels of mercy 
which he hath afore prepared unto our glory even us, 
whom he hath called, not of the Jews only, but also of 
the Gentiles. So, it is all that he hath called, of both 
Jews and Gentiles, according as he hath chosen us in 
him, both Jews and Gentiles, before the foundation of 
the world. And in I Corinthians, 1st, 2nd and 3rd 
chapters : We preach Christ and him crucified unto the 
Jews a stumbling block, and the Greeks foolishness, 
but to them that are called, both Jews and Greeks, 
Christ the power of God and the wisdom of God. So 



— 161 — 

the elect or chosen or called of Jesus Christ, are those 
that are called, both of Jews and Greek. 

And both out of all nations, tongues and people. I will 
now, after proving his error, take up his position and 
follow it. It is but justice, if my opponent's position 
be examined in regard to the application he has given 
of the parable of the wheat and the tares, he says : the 
field, or world, that the wheat and tares was sown into, 
is our outward man, or natural man, or devil, and, as 
Christ said, the tares were the children of the wicked 
one, and he that soweth them is the devil, my opponent 
has it that the tares also are the outward man, or devil. 
Now, if the tares are the children of the outward man, 
or devil, and the field, or world, they that are sowed into 
is our own flesh, or outward man, or devil, it would not 
reconcile, unless it is admitted by my opponent that he 
that soweth them is the devil, and it is the children of 
the devil that were sown, and that they were sown into 
the devil ; it most certainly is what his doctrine would 
prove. And if he that soweth is the devil, and it is the 
devil they are sowed into, then the devil sows his 
children into the devil, or that the devil sows himself 
into himself, and if the world is the devil, then the 
devil is the world, and it would equally imply that the 
world would sow itself into the devil, and it would 
equally imply that the world would sow the outward 
man into the devil. Now, if this seems erroneous argu- 
ment then it must be admitted that my opponent's doc- 
trine is erroneous, for he has claimed that the field, or 



— 162 — 

world, is our outward man, or flesh, or devil. So he has 
made them all the same; and Christ said: he that 
soweth the children of the wicked one is the devil. I 
suppose that my opponent will hardly be willing to ad- 
mit that his argument, or doctrine, would prove that he 
had a goat sowed into him by the devil, but if his doc- 
trine does not prove it I do not know then where to apply 
it. He has said his outward man was the devil, or 
world, and he has said, or his doctrine will make him 
say, that the tares were his outward man, and he has 
said the goats were the outward man, and has said, or 
acknowledged, that the tares, or goats, or outward 
man, were sowed into the outward man, or world. Now, 
what does this prove? It proves that the devil has 
sown tares into his outward man, or world, and if the 
goats are the tares, then the devil sows goats into his 
outward man, or world. And if the devil is his outward 
man and the world is his outward man, and the tares 
is his outward man, then his outward man sows itself 
into his outward man, and it looks, by this argument, 
as if a man might swallow himself, and if his doctrine 
be true I can make it harmonize very well and say my 
opponent has swallowed himself. Now, if such argu- 
ment seems like nonsense, then it must be admitted his 
doctrine is nonsense. Yet, I am only showing what his ar- 
guments would prove, and I would think, after he has seen 
them shown up, he, himself, would not be very well satis- 
fied with his doctrine. Indeed, it is very erroneous to say 
a world would sow a goat into a man. Yet if he that 



— 163 — 

soweth and he that is sowed, and he that is sowed into, 
are all the same, then it is not particular which does the 
sowing or which is sowed, or which it is sown into. 
We can harmonize his doctrine very well and say his 
outward man has sown a goat into himself, or we can say 
he has been sown into a goat, or that he has had a field, 
and a world, and a goat, and tares, and bad fish, and the 
devil, all into himself at once. Now, it is not to abuse 
my opponent, for I had thought that he at one time 
seemed to have a better understanding of God's wisdom 
and power, and also had tasted of the good things of 
God's kingdom ; and why he has been given over to a 
reprobate mind, I can not tell. But suffice it to say, if 
the root be holy, so are the branches, and God is able to 
graft him in again, and if it be the will of the Lord 
that he be able to view his erroneous doctrine, and be 
reconciled again to look upon the things that would 
cause God to be honored and glorified, and self to be 
sacrificed, and count all things but loss unto himself for 
the excellence of the power of God, if the will of 
the Lord could be sought after and that alone be the 
theme, O, what glorious warfare it would be ! What a 
humble position the saints of God want to occupy. I 
ask him to follow. me and let us reason together, and if 
I reason away his doctrine as an erroneous doctrine, 
and he is enabled to see his awkward position, I am 
then done, and his is not the only doctrine that can be 
reasoned away. He has plenty of company in error. 
Now, my friend, if the sheep is the inward man and the 



— 164 — 

goat is the outward man, would not the sheep have to 
dwell in the goat ? Now, you certainly would not ex- 
pect to get a sheep into a goat ? If you had thought 
your doctrine would prove this horrible position, would 
you still have advanced it? If not, I am done, and 
hope you can feel that I am ever yours. And if the 
goat is our outward man, or devil ; if our outward man 
is the devil and the inward man is the children of the 
kingdom, and the field, or world, is outward man or 
devil, do you not charge God with sowing the children 
of the kingdom, the saints of the most high, the body 
of Christ, into the devil ? You certainly, by your doc- 
trine, charge Christ with sowing his children, his 
church, his bride, into the devil. And further, Paul 
says to his brethren at one place : "Their bodies are the 
members of Christ." And you say our bodies are the 
devil, and would not that prove that the devils are the 
members of Christ? This is where your doctrine would 
run to, and on the same principle you charge Christ with 
sowing wheat into tares. Now, you will certainly not 
try to get wheat into the tares, for Christ said the wheat 
was sown first and the tares were sown among the 
wheat. Now if your doctrine proves anything, does it 
not prove too much for your own wishes ? Would it not 
prove that the world could sow a field into a man ? and 
a field sow a world into a man? and a man sow a world 
into a field ? And, also, can not a man sow a whole 
w T orld into the devil ? I have no disposition to boast 
over the error of iny opponent ; I only want to reason 



i 



— 165 — 

with him, and, if possible, to show him his error with 
all meekness ; for if I have a better doctrine, I did not 
establish it, bnt God himself. Therefore, I have noth- 
ing to boast, over. I can see no difference in a man, or 
a devil, or a field, or a world, or a goat, or a tare, by 
using my opponent's doctrine. Neither dare he admit 
anything else. Consequently, it is to use a doctrine full 
of errors and absurdities, and inconsistencies, if this 
doctrine be used. I am dwelling at length, but it is 
necessary, for if his doctrine is attended with great 
errors the reader should not fail to see them. A doc- 
trine that makes no difference in he that soweth and he 
that is sowed, and of that which is sown into, is cer- 
tainly very erroneous, and such his doctrine does prove 
when examined. Therefore, if this doctrine be admit- 
ted as nonsense, then it must be admitted that non- 
sense has been used against the express language of 
Christ, when he says in Matthew : When the Son of 
Man shall come, with all his holy angels with him, and 
before him shall be gathered all nations ; and he divid- 
eth them as a shepherd divideth his sheep from the 
goats. Now, will it do to apply my opponent's doc- 
trine, and say he takes the sheep out of the goats, or the 
wheat out of the tares ? This would seem very erron- 
eous. Yet, if my opponent's doctrine be true, the sheep 
are in the goats, and they are resurrected, with the 
sheep in the goats, and with the wheat in the tares, and 
the good fish in the bad fish ; and if this doctrine be 
true, when man dies he takes the sheep to the grave in 



— 166 — 

him, and both moulder away and are resurrected ; or, 
rather, both the sheep and the goats die, and are resur- 
rected, and then separated, and the sheep go into ever- 
lasting life, and the goats to everlasting punishment. 
Now what does this prove ? If it proves anything, it 
would prove that the sheep, which my opponent says is 
the inward man, or spiritual man, would have to die 
and be resurrected with the goats, and then the sheep 
taken out of the goats, or the wheat out of the tares, or 
the good fish taken out of the bad fish. This would 
upset his theory that the spirit, or inward man, does not 
die. But the idea of a sheep dying in a man and being 
resurrected in. a man, and then taken out of a man in 
the resurrection, is too absurd to think to reason out. 
Yet, if I show up all the folly of my opponent's doc- 
trine, I will have to follow out his folly ; and if his doc- 
trine prove folly, then the application he gives of those 
parables is folly, and there would be no argument 
against my application of those parables ; or, rather, 
the application Christ has given of them. He did not 
say the wheat was in the tares, but the wheat was sown 
first, and afterwards the devil sowed tares among the 
wheat. So my opponent's folly does not apply here. 
For here the wheat is sown first, and how, then, could 
the wheat be sown in the tares, when the tares are sown 
after the wheat? This parable is entirely explained 
away in the application he has given of it. If it can be 
shown that any other man has conceived such an appli- 
cation of those parables as my opponent, he should fol- 



— 167 — 

low out such application. The difficulties it is attended 
with are enough to dissolve it like snow. And upon 
this doctrine my opponent's whole arguments are 
founded. Then have my arguments, showing a division 
in the resurrection, been hurt with this absurd reason- 
ing? Nay, but they have proved them to be unanswera- 
ble by my opponent. The just and the unjust, the good 
and the evil, are resurrected. Now the spirit takes its 
flight to God who gave it, and the body moulders back 
to mother earth, just as my opponent has said. And if 
he told the truth, how are they to be awakened from 
the dust? as Daniel has said, unless they have been, 
or will be, returned to the dust from whence they came. 
So it is those that sleep in the dust that shall awake, 
some to life and some to contempt. And if the spiritual, 
or inward man, are those that awake in the dust to life, 
then his inward man has been dead, and will awake to 
life. But my opponent has boldly refuted the idea that 
spirits die. So, then, it proves that all I have claimed 
in regard to the division in the resurrection is true. 
Some of the fleshly bodies, or men, are awakened to life, 
and some to everlasting shame and contempt. 

It is the first time in all my life that I ever heard of a 
doctrine that would prove, if it were true, that the sower, 
and he that sowed, and that which it was sown into, 
were all one, and that one was our outward man, 
and then say that goats were our outward man, and that 
to harmonize the doctrine we are not particular which 
end of the routine we get a hold of, for it is all the 






— 168 — 

same, for the field is our outward man, and the seed, or 
tares, is our outward man, and the devil that sowed the 
tares into the field is our outward man. Then it does 
not make any difference whether the field sows the tares 
into the devil or whether the tares sow the field into the 
devil, or whether the field sows the devil into the tares; 
and if Christ sows the children of the kingdom into the 
world, my opponent's doctrine would reason that Christ 
has sown his children into the devil, and into the tares, 
and into the goats, and into the bad fish, and it would 
equally imply with the parable of the ten virgins : that 
the five wise virgins were sown into the five foolish vir- 
gins. I do not think my opponent has studied the dif- 
ficulties that his doctrine is attended with. I think he 
will want to shift his position, and no doubt will do it, 
but I have copied his writings enough, so that he either 
must stand on his own doctrine or confess, and it is 
wrong to keep a man in au error. But if he should 
change his position, I will carefully examine the change 
and see what difficulties are still in the way, for he has 
put himself in an array against the division in the resur- 
rection that Christ taught, and Christ's doctrine will 
stand, and will of itself dissolve all such erroneous doc- 
trines as can be conceived by man. To charge Christ with 
sowing his children into the children of the wicked one, 
is charging Christ with doing what my opponent him- 
self, no doubt, would certainly blush to undertake, to 
face his Lord in accusing him with such gross errors. 
Yea, it is charging him with crime, that he would sow 



— 169 — 

his children into the devil. I have no idea what his 
creator may think while charged with such a crime, yet 
my opponent's doctrine, when examined and its points 
followed up, runs him into this error, and when the 
trump shall sound and all nations gathered before 
him, he divides the sheep from the goats. He divideth 
the nations, the sheep from the goats. Then some of 
the nations are sheep and some are goats. He divideth 
one from another. He shall separate them as a shep- 
herd divideth his sheep from the goats. Well, how 
does a shepherd divide his sheep from the goats? Does 
he expect to find his sheep in the goats ? No, he expects 
to find them in the same nation, together. A shepherd 
knows the animals apart, the goats are among the sheep 
and the shepherd separates them. Now, they are both 
animals ; they are both flesh and blood, and they are 
separated, and can no longer dwell together, but go to 
the place prepared for them. The sheep have their 
own natural body, and the goats have their's, and so 
the people of the different nations, both sheep and goats, 
have natural bodies. So the people of all nations, one 
has a different robe from the other, the robe of right- 
eousness for the blessed, and damnation or everlasting 
punishment for the other. But the flesh and blood of 
both animals were natural and must perish. So the 
flesh and blood of the good and bad are both perishable, 
but one is resurrected to everlasting life and one to ever- 
lasting punishment. Paul says : God knew from the 
beginning who it was that would not believe and who 
12 



— 170 — 

should betray hirn. And if he chose some that he knew 
would not believe, and created one vessel to honor and 
another to dishonor, is it strange that he would purchase 
some to be destroyed ? Did he not chose Judas to bear 
his apostleship and he knew he would betray him. If 
some that Christ bought were made to be taken and 
destroyed, did not God know it the same as when he 
chose Judas, and the same as to make one vessel to 
wrath. 

It is hoped by the writer that all of the errors, spoken 
against the doctrine of our Saviour, by my opponent, 
will be plainly noticed by the reader. 

Newton Peters. 



Columbus, Ohio. 

I feel now just like Job when debating with Eliphas, 
Bsau's oldest son. He would break forth and talk and 
contend for his Saviour. And he says, how should man 
be just with his God. And, Ecclesiastes, 7:20: says: 
"For there is not a just man on earth." And I feel 
like saying with Job, 12 : 2 : No doubt ye are 
the people and wisdom shall die within my oppo- 
nent. "But I have understanding as well as you." 
The just man in his own sight is laughed to scorn. 
And I do not claim to be just, for there is not 
a just man on earth. But my opponent seems 
to think there is, but he and the Bible for it. It 
plainly says there is not one just man on earth. My 
opponent seems to think it will take up too much room 
to answer my arguments on the Universal Salvation. I 
think he lacks Scripture more than room, and if he had 
used some of the paper he has written on to put in 
some arguments, instead of trying so hard to convince 
the reader of my "errors," as he calls them, he would 
get along better. I have used nothing but Scripture to 
prove my doctrine, and I feel like Job in the 3:17: 
"There the wicked cease from troubling, there the 
weary be at rest." Not the just and righteous, but the 
wicked cease from troubling. This sounds like a God 
of mercy. Ecclesiastes, 7:1: "A good name is better 



— 172 — 

than precious ointment, and the day of death than 
the day of one's birth." That sounds better than 
my opponent can fix it up. But he does as well 
as I could expect when he h^s no Bible to help 
him. The Bible is so full of universal salvation 
doctrine that I hardly know which to write first. 
My opponent has witten nearly all of his last letter 
on the goats and devil, but I hope the reader 
will take a brighter view and not look at this Scrip- 
ture in a natural sense, and I will try and set him 
right regarding the inward and outward man. He 
seems to lack understanding, but I cannot help that. 
He is like Eliphas and Bildab, but God said his servant 
Job hath rightly said, and he says there the wicked cease 
from troubling. My opponent says he has plainly 
proved who the just and righteous are, that it is the be- 
lievers of both the Jews and Gentiles, but Paul says 
there are none righteous, neither Jew nor Gentile, so if 
he can show one he can beat Paul. But perhaps my 
opponent would not be quite so particular as Paul. He 
might strain a little and find one that would suit him, 
but would not suit Paul. But he says, if you keep the 
whole law, yet offend in one point you are guilty of all; 
So, I guess it will hurry you to find one. Now, Paul 
says Christ is the Saviour of all men, and especially of 
those that believe. Now, what will you do w T ith this? 
You seem to take only the believers in your boat, but 
Christ is the Saviour of all men and the special 
Saviour of them that believe. But he is the Saviour 



— 173 — 

of them that do not believe, or he is not the Saviour 
of all men, and Paul has not told the truth if 
you are correct, but I guess we will take Paul's 
views and. let your's go. How will you get along 
with Romans nth chapter, 30th and 31st verse? For 
as ye in times past have not believed God, yet have 
now obtained mercy through your unbelief. 31st verse, 
Even so have these also now not believed, that through 
your mercy they also may obtain mercy. 32nd verse, 
For God hath concluded them all in unbelief, that he 
might have mercy upon all. 33rd verse, Now Paul 
breaks out : O, the depth of the riches, both of the 
wisdom and the knowledge of God. He knows how to 
get them in, he has concluded them all, both Jews and 
Gentiles, in unbelief that he might have mercy upon all. 
If my opponent had been trying to explain some of 
these, that is all he could do would be to try, and not 
worked so hard to keep out of a goat it would been 
better for his cause. He has omitted all of the nth 
chapter of Romans, but has used scattering verses in 
other chapters of the same book, but that goat text 
worried him, but I will try and fix it so he will not get 
into a goat, for this is a figurative way of speaking. 
My opponent seems to think some men are goats and 
some are sheep, and the sheep has flesh and blood and 
so has the goat. Now if the believer is the sheep and 
the unbeliever the goat, if a man's wife believes and he 
does not she certainly has a goat for a companion. 
Now I am surprised at my opponent taking such views, 



— 174 — 

for he certainly knows better, but a drowning man will 
catch at a straw. 

I will let the reader decide whether I am in error, and 
I will try and set my opponent right if I can. My oppo- 
nent says, all men have not the spirit. I will admit we 
are not all born of the spirit, but those that are born of 
the spirit are only the first fruit of the spirit. Job says, 
in 3 :n, Why died I not from the womb, etc. 13th, 
For now should I have lain still and been quiet, I 
should have slept ; then had I been at rest. 16th, Or, as 
a hidden, untimely birth, I had not been as infants 
which never saw light. So it does not matter whether 
they are born of the spirit or not, they have an inward 
man, or spirit, but have not been born of the spirit ; for a 
man must be born of the spirit to see the kingdom here 
on earth. But being born of the spirit, does that 
change the flesh ? No. In the same chapter, St. John 
3d, it says, that which is born of the spirit is spirit, and 
that which is born of the flesh is flesh, but does not 
make the flesh righteous or good ; but it serves sin, 
while the mind serves God. This you will find in 
Romans 7 : 25, and my opponent likes Romans. 

We will now go to Ecclesiastes 3 : 16. And, moreover, I 
saw under the sun the place of judgment; that wickedness 
was there, and the place of righteousness, and iniquity 
was there. 20th, All go to one place, all are of the dust, 
and all turn to dust again. 21st, Who knoweth the spirit 
of man that goeth upward, and the spirit of the beast 
that goeth downward. 



— 175 — 

Bcclesiastes 12 : 7, Then shall the dust return to the 
earth as it was, and the spirit shall return unto God 
who gave it. So the spirit of man shall return to God 
who gave it ; and the flesh shall be raised and fashioned 
like Christ's glorious body, and that is good enough for 
us, to be like him. There is none but what has a spirit, 
even the beasts, but some are not born of the spirit, for 
Paul says to those that are born again, ye are no more in 
the flesh ; but he does not say the flesh is no more flesh, 
but that which is born of the flesh is flesh, and is not 
quickened except it die. My opponent says I have tried 
to set aside his doing good ; well, I have only given him 
the Scripture, and it is in Rom. 3d, 8th, 9th, 10th 
and 1 2th. He says this was before faith came. Now 
we will not let you dodge that way, for Paul says„ 
after he has been born of the spirit that he can not find 
how to do good, for he says the evil which I would not 
that I do. Now you will certainly not say that Paul did 
not have faith when he is one of your particular friends. 
Paul is all right, but you do not understand him. — Rom. 
3:8 to 12. Some accuse the Universalist, and say, if 
I believed as you do I would have my fill of sin, and 
that is what makes Paul talk thus in the 8th verse : And 
not rather as we be slanderously leported, and as some 
affirm that we say — let us do evil that good may come — 
whose damnation is just. 9th, What then are we better 
than they? No, in nowise, for we have before proved 
both Jews and Gentiles that they are all under sin. 10th 
verse, As it is written, there are none righteous, no not 



— 176 — 

one. nth verse, There is none that understandeth, 
there is none that seeketh after God. 12th verse, There 
is none good, no not one, neither Jew nor Gentile. 

Now, is there anything said about believing, and 
faith? No. He says, neither Jew nor Gentile." And 
Paul is one of the believers, and he says, are we better 
than they ? No, in nowise. The believer is not good 
nor righteous. I am sorry that I have to write so much 
on one point to explain, but my opponent is so blind 
that it takes a heap of unnecessary writing to make him 
see a point. But I think he can see better than he lets 
on. There is nothing said in the passage that this was 
before faith came. My opponent asks the question: 
Have we not found some that are righteous ? I say, no ; 
and Paul says no ; and the Bible says, no ; and that 
ought to settle it. That is certainly evidence enough. 
My opponent now says he will examine Romans 5:15, 
16, 17, 18, and says Paul is following up Romans 3d. 
Now let him go back to the 12th verse of Romans, 5th 
chapter. We will not let you jump around that way. I 
have fully explained this chapter before, and it is use- 
less to repeat it. 12th verse : Wherefore, as by one 
man, sin entered into the world, and death by sin, and 
so death was passed upon all men, for that all have 
sinned. 13th, For, until the law, sin was in the world, 
but sin was not imputed where there is no law. 14th, 
Nevertheless, death reigned from Adam to Moses, even 
over them that had not sinned after the similitude of 
Adam's transgression. Now Paul is talking about those 



— 177 — 

that died from Adam to Moses, and then speaks of 
many being dead in the past tense. 

Now, my opponent wants to omit the 12th, 13th and 
14th verses, and I guess he had better omit all of the 
chapter, or he is a goner, for the 18th verse will whip 
him without the rest. Therefore, as by the disobe- 
dience of one, judgment came upon all men to con- 
demnation, even so by the righteousness of one the free 
gift came upon all men unto justification of life. 
Now, the same number the judgment came upon, the 
free gift came upon, (20th), but where sin abounded 
grace does much more abound. Now, instead of grace 
reigning in his righteous, it reigns in sinners. 21st: 
" That as sin reigns to death, grace reigns to eternal 
life." So sin reigns till death. That corresponds with 
all the Scripture rightly interpreted, but we will not let 
him come in and take a few verses ; we will make him 
toe the mark. I have fully explained the whole chap- 
ter farther back, and it is not necessary to repeat it. 
My opponent seems to think the 18th verse is explained 
away by the 17th : " They which receive abundance of 
grace reign in life." That is true, they reign in life. 
Paul received abundance of grace and did reign in life, 
but that has nothing to do with the 18th verse, where 
we all receive the free gift. I will not disagree with 
my opponent where he says it is the believer that reigns 
in this life. That is what they are born of the spirit 
for. My opponent says I have spread myself on the 15th 
chapter of Corinthians. It seems as though he thinks I 



— 178 — 

spread myself on a good many passages, and well J may, 
for there are plenty of them to spread on ; bnt he has not 
spread himself on Cor. 15 much, for he leaves it right 
away and spreads himself on the goat and the devil. 
Cor. 15, v. 22 : For as in Adam, all die, even so in 
Christ shall all be made alive. But my opponent seems 
to think the next verse upsets the 2 2d. He will have a 
great book out of it, one verse explains away another, 
so we will not know which one is right unless we take 
my opponent's views, but I prefer Paul, and the reader 
can take which he pleases. His verse is : but every 
man in his own order, Christ the first fruit and then they 
that are his at his coining. Now, my opponent fixes 
the coming of Christ at the end of time, but how 
is Christ going to be in you, the # hope of glory, if 
he is not here? But then cometh the end after 
that, when he shall have delivered up the kingdom 
to God, even the Father ; when he shall have put 
down all rule, and authority, and power? 25th: For 
he must reign till he hath put all enemies under 
his feet. Now, when he puts down all power he 
must put down the devil, for he has power. My op- 
ponent has changed the reading of the 22d verse. Now, 
we will quote it as he has it: All that are in Adam 
die in Adam, and all that are in Christ are made alive 
in Christ. Now, if that is not putting words into Paul's 
mouth then I do not understand English. It reads: As 
in Adam, all die, even so, in Christ, shall all be made 
alive, not those that are in Christ but those that die in 



— 179 — 

Adam. If Christ would have that many dead bodies in 
him I think he would be in a worse condition than my 
opponent's goats. It does not say they are dead in 
Christ, but die in, Adam and made alive in Christ, or 
by Christ's resurrection. For, if there be no resurrection 
of the dead, then is Christ not risen, and every one that 
die in Adam is raised in glory, and death was passed 
upon all men for that all have sinned. 

Now my opponent has left the chapter and gone, and 
will not come back, and I have fully explained it pre- 
viously, and you can read it there. He has admitted 
in one of his previous letters that all men die in Adam, 
and all made alive in Christ, but some are sent to ever- 
lasting punishment and some to everlasting happiness, 
and then uses the verse : But every man in his own 
order. But he now goes back on what he said before, 
and now says, them that are in Adam die in Adam, and 
them that are in Christ are made alive in Christ. But 
dear reader do not let my opponent deceive you ; make 
him be honest, and let Paul talk, and he says : For as in 
Adam all die, even so in Christ shall all be made alive. 
And we all die in Adam, and are made alive in Christ. 
Dear reader, turn to Cor. 15th chapter, and read it care- 
fully, for my opponent says that there is a division made, 
some sent to endless misery, and some to everlasting hap- 
piness. Paul flatly contradicts that, for he says in the 43rd 
verse, it is sown in dishonor, it is raised in glory. Now, 
every last one that die in Adam is raised in glory. 44th 
verse, it is sown a natural body, it is raised a spiritual 



— 180 — 

body, and it is not quickened except it die. Our flesh 
or natural body is not made spiritual till after corporal 
death; Paul says in 49th verse, as we have borne the 
image of the earthy we shall also bear the image of the 
heavenly. Now, who are the we? Every last one that 
die in Adam; Romans 5th chapter 12th verse will decide 
the amount that die in Adam : Wherefore, as by one 
man sin entered into the world, and death by sin. And 
so death was passed upon all men, for that all have 
sinned. I Corinthians 15 chapter, 21 and 22nd verses, 
For since by man came death by man came also the 
resurrection of the dead. 22nd verse, for as in Adam 
all die, even so in Christ shall all be made alive. And 
every one that is resurrected will be raised in glory, 
and as we have borne the image of the earthly, we shall 
also bear the image of the heavenly. Oh, how glorious are 
these words to a dying people. But we will not stop at 
this. Read Matthew 1st chapter and 21st verse, And 
she shall bring forth a son, and thou shalt call his name 
Jesus, for he shall save his people from their sins. Now> 
dear reader, how does this correspond with the rest of 
my views ? I guess the Universalist will come out all 
right yet, goat and all. Now, who are his people ? If 
we can only find out we certainly have gained the 
case, for God says Christ shall save his people from 
their sins. Not if they will believe, but he shall save 
them. 

Now we will see in I Timothy, 2d chapter, 1st, 2d, 3d, 
4th, 5th and 6th verses, what Paul says. I think Paul 



— 181 — 

was a Universalist. I Timothy, 2:1. I exhort there- 
fore, that, first of all, supplications, prayers, interces- 
sions, and giving of thanks be made for all men. 
3d, For this is good and acceptable in the sight of God, 
our Saviour. 4th, Who will have all men to be saved, 
and to come unto the knowledge of the truth. 5th, For 
there is one God and one mediator between God and 
men — the man, Christ Jesus. 6th, Who gave himself 
a ransom for all, to be testified in due time. Now 
this ought to be enough proof, showing who God's chil- 
dren are. Romans 9 : 8. But the children of the flesh, 
these are not the children of God. Well, how do they 
become the children of God? By adoption. Romans 
8: 21, 22, 23. For the creature itself, also, shall be deliv- 
ered from the bondage of corruption into the glorious 
liberty of the children of God. 22d, For we know that 
the whole creation groaneth and treveleth in pain 
together until now. 23d, And not only they, but our- 
selves also, which have the first fruit of the spirit. We, 
ourselves, groan within ourselves, waiting the adop- 
tion, to-wit, the redemption of our body. My dear 
reader, what could be more plain ? Now for an answer 
to Jude 19th, my opponent has used, to show that 
some men have no spirit. It is hardly worthy of 
notice, but I will answer. Now if Paul and the breth- 
ren, that he includes in Romans 8 : 23, but ourselves 
also, which have the first fruit of the spirit. Now if 
they are the first, some person has got to be the last. 
So the spirit that Paul speaks of, some have not been born 



— 182 — 

yet — so they have not this spirit — that is, they 
have not been born of the spirit. But because they are 
not one of the first born is no reason they never will be 
But they have a spirit, and that returns to God who gave 
it, just the same as Paul, but being born of the spirit 
enables us to see the kingdom of God on earth, and Paul 
and the brethren are the first, and the Lord knows who 
will be the last, but because they have not this spirit 
are -they lost? God forbid, says Paul. My opponent 
says because they have not the spirit they are not 
Christ's. Well they are not his followers, but does not 
say they are lost, but are separated from the brethren — 
must have been there or they could not separate. Xow 
my opponent says it As only those that are born of the 
spirit that are made alive in Christ, but Paul says it is 
all that die in Adam, and I guess that we will take Paul's 
views. My opponent says Paul will bring us out all 
right, and I will agree with him, for Paul is a Univer- 
salist, sure. My opponent says Christ is the Saviour of 
all men, especially of those that believe, and those that 
believe are only the first fruits of the spirit, so he is a 
special Saviour of them, but is the Saviour of all men — 
so if he is, he must save them, to be their Saviour. 
Good enough ! 

Now, my opponent says because Paul was given grace 
to preach among the Gentiles to make all men see the 
fellowship of the mystery which has been hid from the 
beginning of the world, that he does not make all men 
see. Well, because they did not all see at that time, 



— 183 — 

Paul's testimony was left on record, so we can see 
to-day they that are born of the spirit and they that are 
born are not the last fruits. And my opponent says 
now those that did see are the ones that the free gift 
came upon, spoken of in Romans 5th : 18th : Therefore 
as by the offense of one, judgment came upon all men 
to condemnation, even so by the righteousness of one, 
the free gift came upon all men unto justification of 
life. Now dear reader, I will ask, who does the 'free 
gift come upon ? It certainly is the ones that the judg- 
ment come upon, and the judgment come upon all men. 
Now let us stick to Paul and he will bring us out all 
right, for my opponent says so. And Paul's preaching 
and God's grace will make all men see the mystery — 
and not take three Jews and four Gentiles and call them 
"all men," as my opponent wants to. But Paul is all 
right and a Universalist. My opponent wants to bring 
in passages of Scripture to justify Paul's position, but I 
think he had better let Paul alone. Paul's position is 
all right, but it is my opponent's position that needs 
help. He says God sent his only begotten Son into the 
world, not to condemn the world, but that the world 
through him might be saved. He that believeth on 
him is not condemned, but he that believeth not is 
condemned already. 

Now, he says he does not want to intrude on the 
reader in bringing up more Scripture to prove these 
most glorious truths. That they are condemned already; 
he calls that glorious truths. What do you think of 



— 184 — 

that kind of glory, dear reader? I know your decision 
without your answering. And he thinks he is one of 
the believers, or he would not call it glorious. My op- 
ponent is now going to try to answer II Peter, 2, v. 1. 
You will see in my previous letter that I set forth that 
the flesh, or outward man, is what Christ died to resur- 
rect, and Paul says, in II Peter, that these false prophets 
have denied the Lord that bought them, and my op- 
ponent wants to show that because they utterly perish, 
spoken of in 12th verse, that they go to endless misery. 
Now, as I have said before, that spirits were not made 
out of clay, but something that was made was made to 
be taken and destroyed and utterly perish in their own 
corruption : not for their corruption but in their own 
corruption. Paul says they have denied the Lord that 
bought them and utterly perish in their own corruption, 
and Paul calls them cursed children which have for- 
saken the right way and gone astray. Well, if they 
have gone astray they certainly have been in the right 
way, and Paul says, in the 21st verse: For it had been 
better for them not to have known the way of 
righteousness. So this shows that they have been 
believers, and, according to my opponent's argu- 
ment, they must be saved. But he says they are 
lost. I say no, for that is the flesh that was made 
to be taken and be destroyed and utterly perish in 
their own corruption. Now what is the meaning of 
the word perish? It is to die. Well, spirits do not 
die, and my opponent says the wicked are sent to 



— 185 — 

endless misery, and they do not die. So, what will we 
do with it? Perish, is to die, so it is something that 
mnst die, and that is the flesh. And Christ died cor- 
porally to redeem us from that death, not to keep us 
from dying, but to redeem us from that corporal death. 
For if there be no resurrection of the dead, then is 
Christ not risen. My opponent says : Can a man be 
condemned without being condemn d to something ? I 
say no, he was condemned to death. For in the day thou 
eatest thereof thou shalt surely die. Now, he says 
there is quite a contrast between those that are delivered 
from the bondage of corruption and those that utterly 
perish in their own corruption. I should say there was. 
After they are delivered they are in glory, but they must 
perish or die, and then they are redeemed from corrup- 
tion. Now, we will examine my opponent's views. He 
says they were made to perish. Now, who made them ? 
God created all things visible and invisible. Now, he 
made them to perish and then bought them. Now does 
their disbelieving have anything to do with their per- 
ishing when they were made for that purpose ? These 
are more of your glorious truths. Now, you say God 
made them to perish just the same as he did the brute 
beast, and then he sent his Son and bought them, 
and he knowing all the time Christ could not save them 
because he made them to perish. 

We have some men trying to do something they know 
they cannot do, but to charge God with trying to do some- 
thing he cannot do, is awful. But those are more 

13 



— 186 — 

of your glorious truths — that God made them for that 
purpose. Not much glory, after all. Now, how would 
you make this work with your believers and unbeliev- 
ers, when it was fixed before they were made ? That 
looks like the double rule of three. But, poor sinner, 
God has a higher and nobler way. He made the 
flesh to perish, or die, and sent Christ to redeem us 
from that death ; and the same amount that die in 
Adam are made alive in Christ. These are glorious 
truths, but sending them to endless misery is not very 
glorious. But my opponent seems to think that believ- 
ing is all that is necessary to obtain eternal life, when 
this only enables them to see the kingdom of God on 
earth, as you will find in Luke 9: 27 : But I tell you of 
a truth, there be some standing here which shall not 
taste of death till they see the kingdom of God. So you 
can see there is a kingdom on earth, and those that see 
the kingdom are the ones that Paul speaks of in Romans 
5th, when he says we are the first fruit of the spirit. 
We, ourselves, groan within ourselves awaiting the 
adoption, to-wit, the redemption of the body. So Paul 
says the creature shall be delivered from the bondage of 
corruption into the glorious liberty of the children of 
God. 

So it was the flesh that was made to be taken and 
destroyed and utterly perish in their own corruption. 
And they shall be delivered from the bondage of cor- 
ruption into the glorious liberty of the children of God. 
My opponent says, where they are condemned it is only 



— 187 — 

in their mind, and where they are saved they are only 
saved in their mind, according to my views. Well, I 
can not help his being so hard to understand. We have 
been having a lesson on this subject. Paul says they 
were made to be destroyed, and that Christ came to save, 
not to condemn, as they were condemned already. So 
you can have it in your mind if you want it so, but I 
will go with Paul, and he says they were made for that 
purpose. So that destroys your views on believing. 
Now, if they were made for that purpose, I would ask 
how their unbelief affects the judgment? But do not 
understand me that I do not believe in churches and or- 
derly walk in this life, for I do, for the Scripture says 
we are punished for the deeds done in the body, not out 
of the body, but in the body, and we can see in our 
every-day walk that a man is punished in the body. 

My opponent says according to my views we are only 
saved in our mind. While this is true, we are only 
saved in our mind until after corporal death, then we 
are saved in toto, but until corporal death we are saved 
in our mind, and it is a glorious mind to be in — and 
not say, like my opponent, that we will go to endless 
misery, and that God made us for that purpose, and put 
the meaning he does on that passage of Scripture, while 
it does say we were made to perish, but we shall be 
redeemed from that death, and that is a glorious truth. 
My opponent seems to think that I do not believe in the 
punishment of the wicked, but I do, and dear reader 
you can certainly understand my views better than that, 



— 188 — 

for the wicked are punished. But who are the wicked ? 
There is not a just man on earth. Ecclesiastes 7 : 20th, 
For there is not a just man on earth that doeth good 
and sinneth not. Now who are the wicked ? We are 
all wicked, and will all be punished, and God will not 
punish part of the wicked and let the rest go, for he 
says in James, 2d, 10th, For whosoever shall keep the 
whole law, and yet offend in one point, he is guilty of 
all — so we all sin and he that committeth sin is of the 
devil. Well, because we are of the devil are we the 
devil? I say no. Because we are God's children are 
we God? Any sane man knows better than that. 
Neither because we are of the devil are we the devil. 
Christ says we are of our father the devil, and the 
works of our father we will do with the flesh. But my 
opponent says a spirit is not a man, but we will show 
him what Paul says before we quit. 

My opponent says the Scripture reads, it was appointed 
unto man to die, and after the resurrection the judg- 
ment. Now, dear reader, how can you get any comfort 
out of his argument ? He has just been trying to teach 
us a lesson in II Peter, where it says they were made to 
be taken and destroyed and utterly perish, and now he 
comes in and says it is after death and the resurrection, 
that the judgment takes place, and a little further back 
in his writing he says it is he that believeth that is saved. 
Now, how will the judgment after death affect believer's 
cause? for my opponent has said, if you believe you are 
saved, and if you disbelieve in this life ye are damned. 



— 189 — 

Now, how will the judgment after death and resurrec- 
tion affect his cause, for he is condemned already. O, 
dear reader, can not my opponent show some most glo- 
rious truths? He will get the judgment on earth ac- 
cording to believing or disbelieving, and then have them 
made for that purpose. And now he has it after 
death, when he knows just as well as you and I, dear 
reader, that in I Cor. 15, where Paul is teaching a lesson 
on the resurrection, that every one that die in Adam is 
made alive in Christ and raised in glory. That sounds 
better. 

Yours respectfully, 

M. A. Peters. 



Portland, Ind. 
Mr. M. A. Peters— Dear Sir: With pleasure, I now 
proceed to examine the arguments you have made 
against my last letter. You must surely, by this time, 
be aware that in trying to get a Scripture to fit your 
doctrine, you are having a much harder time of it, than 
if you were trying to keep your doctrine in harmony 
with Scripture. Now, in trying to set aside the division 
in the resurrection that Christ so plainly taught, you 
have been compelled to cut and fit, and twist backward 
and forward, to get around those glorious truths that 
Christ taught, when speaking of his second coming, 
when Christ shall come and all his holy angels with 
him. And he shall sit on his throne in his glory, and 
before him shall be gathered all nations ; and he shall 
separate them one from another. Who was he going 
to separate ? You say he was going to take the inward 
man out of the outward man ; and you say that the in- 
ward man is the spirit of God. Now, Christ said 
that he would separate the nations, and he would sepa- 
rate them one from another, as a shepherd divideth his 
sheep from the goats. Now, my opponent claims that 
this is only a figure. Well, the figure must represent 
the substance. And as a shepherd never divideth his 
sheep from the goats by taking the sheep out of the 
goats, then your application of this figure to your in- 
ward man does not work very well, as you are very 



— 191 — 

well aware that no shepherd ever divideth his sheep 
from the goats in that way. For this is when all na- 
tions are gathered, and to make your application apply 
you must have the spirit of the living God in them 
when they are gathered, for this you acknowledge is the 
time when God divides the spirit from the flesh. I am 
very glad you have acknowledged that it was when the 
spirits will be separated from the flesh, for this will 
need to be examined and held up by the side of your 
sheep and goat application. This is to say that it was 
the inward man that was set upon the right hand, and 
the outward man on the left hand and it then would 
have to say it was the inward man that the Saviour 
meant in that chapter when he referred to the sheep on 
the right hand. For I was an hungered and ye gave 
me meat. Then the inward man gave him meat. I 
was thirsty and ye gave me drink. Then it was 
the man or the spirit of God that gave Christ 
drink. I was a stranger and ye took me in. Then 
it would be the spirit of God that took Christ in. 
Naked and ye clothed me. Then it was the spirit 
of God that clothed and visited him when sick,, 
and went unto him in prison. Then it was the 
spirit of God that had done unto the least of these 
my brethren, or the sheep that he had set on the right, 
hand of God. Then it was the spirit of God that had 
administered unto the spirit of God. And man had 
not done anything, had done nothing worthy of honor ; 
and did not get any credit for anything, and then in that 



— 192 — 

case God was only blessing his own spirit, and that en- 
tirely independent of man. Now, if the reader can 
read that Scripture, and then can apply it to the spirit 
of God then you must apply the New Testament to 
the spirit of God, for it is only a spirit of God, or in- 
ward man, that it is written to, according to my oppo- 
nent's views. 

Now, if he can show any good reason why God 
would write the Scripture to no one but his own living 
spirit, as my opponent claims those that understand it 
and receive comfort from it, is the inward man, as he 
claims, it is the inward man that believes. Now if this 
is true, he should explain how God would need to write 
so much for his spirits to obey, that they might, by obe- 
dience and believing, become justified by God. Now, as 
I said in the beginning of this letter, it must be hard to 
try to get the Scripture to fit man's views ; for, to keep 
the universal doctrine from sinking, it seems it is neces- 
sary to invent schemes to try to hold it up. But while 
my friend is trying to keep it up, he seems to be com- 
pelled to run into some of the most erroneous errors 
that it is possible for a mortal man to do. And when 
he said that the sheep and the goat was the inward 
man and the outward man, and then, to apply the 
figure, he must get the sheep in the goats. In his 
answer to my last, he says that he is ashamed of my 
argument on such a sacred matter. Well, then he 
should be terribly ashamed of the application he gave 
of it. A figure that would represent a shepherd divid- 



— 193 — 

ing sheep and goats, as he claims they do, is ridiculous. 
And Christ used the animals, sheep and goat, to represent 
the way he divideth the nation ; and if he divides them as 
a shepherd divides his sheep from the goats, and that 
would be, one animal would be a sheep and another 
would be a goat, both dwelling together in the world* 
and neither one in the other, as my opponent has it. 
Now my opponent, in order to keep his universal doc- 
trine from falling, uses Christ's sacred truths to repre- 
sent the most ridiculous figure that mortal man could 
invent. It certainly would be much more creditable to 
let his universal doctrine sink, than to undertake to 
wrest Christ's language and construe the sacred word of 
the Lord to represent such a horrible figure, when no 
mortal man ever heard of such a figure as a sheep in a 
goat; and when a doctrine has to be maintained by 
using a figure that is not in existence — that no man 
ever heard of — that a whole world would think ridicu- 
lous — I say, when a doctrine has to go begging for such 
erroneous applications, let it die, and let the man that 
has been advocating it hold to more noble deeds than to 
take the language of the Lamb of God and give it 
such a horrible application as that. And again we will 
draw the attention of the reader to the application that 
he was compelled to give to the wheat and the tares. 
Why did my opponent give such a wonderful misappli- 
cation of that Scripture ? He was compelled to, for it 
was certain death to that universal doctrine that has to 
beg for something to hold it up. And if no one sees 



— 194 — 

what error it stands on, then, I suppose, it is all right; 
but when the truth comes to light, what a big jump has 
to be made to cover it up. 

Now, let us examine his application. Christ said, he 
that soweth the good seed is the son of man, which is 
Christ; and both were sown into the field or world. 
Now, to keep from making a failure of his universal 
doctrine, he says the tares are the outward man and the 
wheat the inward man. And he must get the inward 
man into the outward man; and both the wheat and the 
tares were sown into the same field, and the wheat was 
sown first, and when man slept the devil sowed the 
tares, which Christ says are the children of the wicked 
one, among the wheat and went his way. So, thus far 
he has not got the wheat in the tares. And now what 
must he do for his doctrine ? The wheat was sown first 
and then the tares were sown among them. Now, how 
would you get the wheat in the tares with this parable ? 
Well, it don't fit, his inward and outward man, so far. 
So what must he do? He has got them both in the 
same field and growing one among the other, and no 
man ever heard of one seed being sown into the other, 
and neither did my opponent. So he had to make 
another misconstruction out of this parable, and make 
it represent a figure that no one ever saw, or read of, or 
heard of, to keep his universal doctrine from sinking, 
and says : The tares are the outward man and the 
wheat is the inward man. Well, when a man has to 
twist a construction to make a figure that no mortal 






— 195 — 

man ever heard of to hold up his doctrines, then it is no 
wonder he said he did not think there were, perhaps, a 
half dozen persons that believed as he did. We will now 
see how he tried to wrest another part of this parable. 
It is necessary to recollect he said the tares was the out- 
ward man, our flesh or body, and then in order to get his 
inward and outward man to harmonize, he said the field 
or world that the wheat and tares, or inward and out- 
ward man as he terms them, was sown into was our out- 
ward man. This, he thought, would save his doctrine 
a little. And now let us see if in trying to run into 
this idea he has not got into another mess. Now, rec- 
ollect he said the tares was the outward man, and now, 
to keep from drowning, he says the field or world, that 
he claims the tares were sown into as well as the wheat, 
is tne outward man. Then he will get the outward 
man sown into the outward man. Then if Christ told 
the truth, and I reckon my opponent will not dispute 
that, the tares are the children of the wicked one; and 
if the world is our outward man, or tares, or children of 
the wicked, for Christ says they are the children of the 
wicked one, then the children of the wicked one are 
sown into the children of the wicked one. And also, 
the wheat or children of the kingdom and tares or 
children of the wicked one are both sown into the 
children of the wicked one. It is most earnestly de- 
sired by me, that the reader look for a moment at the 
erroneous mess of inconsistencies he has here taken up, 
to try to construe the language of the emanuel lamb; 



— 196 — 

that he here does mean that these two separate seeds 
are sown into this wide world. I appeal to the better 
judgment of the reader and ask what proof has my 
opponent given to the reader, that he to uphold his 
idea, will say that the field or world is our outward 
man. Is there one word in the sacred Scripture that 
tells us that our outward man is a world, did anyone 
ever hear it called a world ? Did Christ ever call it 
a world ? Where then did he get that idea, was it 
not invented by the mind of man, did it not originate 
in the same brain that got the sheep in the goat, 
and the wheat in the tares, and the children of the 
kingdom and the children of the wicked one into 
the children of the wicked one, and the good fish in the 
bad fish. Is it not the scheme of man that when it 
wants the world to mean a world they say it is a world, 
and when they want it to be our natural bodies they 
just open their mouths and speak it so, and then claims 
it so makes it pig or pup ; and when it comes handy get 
the pig in the pup. So, if the invention is to be taken 
as proof why use the Bible at all? So, we have only to 
examine my opponent's argument to find he invented a 
great deal of his argument, and when we examine 
them they are the most ridiculous figures that mortal 
man ever conceived, and then when a doctrine has to be 
held up by arguments that no one ever heard, and as 
ridiculous as the figures he construes, it certainly would 
be credible to the inventor of such figures to let the 
doctrine fall. Whoever read in any written work that 



— 197 — 

a sheep was sown in a goat or that a world could be got 
down to be a natural body? 

Now, I ask the reader will not my opponent have to 
find better proof. To set aside the divison in the resur- 
rection, was it not the nation that was divided and some 
sheep and some goats ? My opponent has seen that he 
had to go back on his outward man being the devil and 
now comes forth like a new convert, just returned from 
the error of his way, and says, if we are of the devil, are 
we the devil? That devil's mess was too horrible to 
look at, so he dropped it quick, and bounces around 
like innocence looking through guilt. Now, my op- 
ponent used these words ; and tried hard to prove that 
our flesh was the devil. He said the field, or world } 
that the wheat and the tares were sown in, was our 
world, or flesh, or devil. I copied those words, and if 
he will turn to them, he will find them in his letter, 
prior to my last. But I must say I am very glad to see 
him turn irom the error of his way. I feel that I can 
receive him with open arms. The Scripture says : He 
that converteth a brother from the error of his way hath 
saved a soul from death, and hideth a multitude of sins. 
Now, if after I have held up to him his error and he 
sees, and he said what he did not intend to say, and 
something he does not believe, he should have the right 
to correct it, and I heartily grant him the privilege to 
do so, as I believe the truth should be set forth, and man 
may say many things without proper thought, so that, I 
suppose, will settle the devil's mess. 



— 198 — 

I now wish to call the attention of the reader to 
another error that my opponent has got into in his last 
letter, and that is, he claims it is the inward man that 
believes and is justified, and says that it is the spirit of 
God that is born again of the spirit, and is quickened 
from being dead in sin. I knew from his former 
writings that he was aiming at this condition of affairs, 
so I thought the sooner I made it necessary for him to 
shelter himself behind this screen the sooner I could 
point the reader to where he was drifting. Now I will get 
after him here just as warm as I did when he got behind 
his devil's mess. Why did my opponent do this ? Why 
did he make this leap? Because I pulled his devil's 
chunk from under him, and he must jump some place. 
But what is his object ? He wants to prove the univer- 
sal salvation of all men eternally. Well, if he can 
assert that matter without proof, an invention of man, 
he thinks he can surely prove that God will save him- 
self. Now let us see if my opponent has not charged 
the Holy Spirit of a just and holy God with being dead 
in sin, and walking according to the course of this 
world. The reason that he has taken this position is 
because I proved beyond the successful contradiction of 
mortal man, the justification of those that believe on 
Christ, and also the righteousness of the believer, and 
now if he can not find some way he can turn it about 
so that man is not the believer, then his idea of there 
being none righteous and none good must fall, hence 
his invention, and no Scripture to prove it, was put forth. 



— 199 — 

He says it is the spirit of God that is born of the spirit 
and is quickened from being dead in sin, and cites us to 
Ephesians 2 : 4th and 5th verses. The Scriptures are 
too plain on this point for my opponent to mislead us, 
and I now propose to lay down a few things as axioms 
that will forever settle this dispute on this point. First 
we will recollect that universal salvation is now hanging 
on this one point, and that it is the inward man which 
my opponent has said is the spirit of Christ in the 
believer, and it is this spirit that is quickened from 
being dead in sin, and born again. Now I will put a 
question for consideration. Is the fleshly man born 
again of the flesh after he is a man ? Now recollect that 
Nicodemus asked this question of the Saviour. If not, 
then as my opponent has said, it is the inward man that 
is born again. Is he not a little tinctured with the 
idea that Nicodemus had of it? Can the inward man 
be born of the inward man ? Or can the spirit be born 
of the spirit ? Let us see what Christ said unto Nico- 
demus, St. John 3 : 7, Christ said to him : Marvel not 
that I said unto thee, ye must be born again. Which 
we must infer he said, marvel not that I told you, Nico- 
demus, that you must be born again. Christ told 
Nicodemus that he must be born again. Now I wish 
to refresh the mind of the reader that I did prove by 
positive Scripture testimony, in my letter previous to 
this that Martha and Mary, of the Jews, believed on 
Christ, and the eunuch that Philip baptized, and the 
blind man, and as many of the Gentile*s as were 



— 200 — 

ordained to eternal life believed, and that the gospel 
was the power of God unto every one that believeth, of 
both Jews and Greeks. And my opponent has said it 
is a shame to say that some have not the spirit. I will 
now cite the reader to Ezekiel n : 19, And I will give 
them one heart, and I will put a new spirit within you, 
and I will take the stony heart out of their flesh, and 
will give them an heart of flesh. If all men have the 
spirit of God why was it necessary to give them a new 
spirit and a new heart? And again in Ezekiel 36 : 26, 
A new heart will I give you, and a new spirit will I put 
within you, and I will take away the stony heart out of 
your flesh, and I will give you an heart of flesh. And I 
will put my spirit within you, and ye shall dwell in the 
land of your fathers. Here the Lord was talking to 
Israel, and said he was going to put a new spirit within 
them, and says, I will put my spirit within you. 

Now, if all men have the spirit, why was it necessary 
that Israel should have a new heart and a new spirit, 
and why should God put his spirit within them, and 
that they should be cleansed ? Now if God told Nico- 
demus, except a man be born of water and the spirit, 
and said, marvel not that I said unto ye, that ye must be 
born again. It is here plain that Christ meant the same 
that God told to Israel, that a new heart and a new 
spirit, and God's spirit, was to be put in the man, for 
the stony heart was to be taken out of their flesh, and 
they were to receive a heart of flesh. 

The same is meant in I John, 5th chapter and 1st 



— 201 — 

verse : Whosoever believeth that Jesus is the Christ, is 
born of God. The 10th verse says : He that believeth 
on the Son of God, hath the witness in himself. The 
6th verse reads : And it is the spirit that beareth wit- 
ness, because the spirit is truth. Now it is evident, 
from John's testimony, that those that believe have the 
spirit, or inward man, for a witness, and those that have 
that witness are born of God. Those that have the 
spirit are born. It does not .say that the spirit is born- 
of God, but those that have the spirit are born. And if 
he that believeth is born of God, then those Jews and 
Greeks, and those Gentiles that were ordained to eter- 
nal life, that believed, and Martha, and the enuch, and 
the blind man, and the Jews, that believed with Mar- 
tha, and Abraham, that believed — these all were born 
of God, for they all believed. Now, it was not the spirit 
that was born, but all these believers were born of the 
spirit. A new heart was given them, and God had put 
his spirit within them, and had taken the stony heart 
out of their flesh — born of water and the spirit. Now, 
this water birth : I will cite the reader to Ezekiel, 36th 
chapter and 25th verse. Then will I sprinkle clean 
water upon you, and ye shall be clean from all your idols, 
and from all your filthiness will I cleanse you. I ask, is 
this not the washing of regeneration ? for in the next 
verse he says : A new heart, also, will I give you, a*nd a 
new spirit will I give you, and I will take the stony 
heart out of your flesh. Here it is evident that this, 
being born of water and spirit, is the same Ezekiel 
14 



— 202 — 

spoke of, which is the washing of regeneration. The 
Israelites were to be cleansed by it. So it is the stony 
heart taken out of the flesh, and anew heart and a new 
spirit put in the Israelites — proving, without a doubt, 
that it is not the inward man, or spirit, that has the stony 
heart taken out of their flesh, and a new heart and spirit 
given, and cleansed from all their filthiness and idols; 
for I do not, for a moment, wish to charge the inward 
man, or spirit, of being filthy, or bowing to idols. And 
as further proof of the water and spiritual birth, I will 
cite the reader to Hebrews, ioth chapter and 22d verse: 
Let us draw near with a true heart in full assurance of 
faith, having our hearts sprinkled from an evil con- 
science and our bodies washed with pure water. Here 
the heart is sprinkled and the body washed — a new 
heart and a new spirit. The same is meant by Psalms, 
5 : 10 : Create in me a clean heart, O, Lord, and renew 
a right spirit within me. Here David was speaking 
of his own heart being* cleansed and a right spirit 
put within him. So, too, Nicodemus : Marvel not, Xico- 
demus, that I said you must be born again, for the wind 
bloweth where it listeth and thou nearest the sound there- 
of, but canst not tell from whence it cometh or whither it 
goeth. And as further proof of the water-birth, as cited 
in Hebrews above, we will turn to Hebrews, 9: 13 : For 
if the blood of bulls and goats and the ashes of an 
heifer sprinkling the unclean sanctifieth to the purify- 
ing of the flesh, how much more shall the blood of 
Christ who through eternal spirit offered himself with- 



— 203 — 

out spot to God; purge your conscience from dead 
works to serve the living God. And in the ioth chapter 
and 22d verse, as cited above, it reads, " Having our 
hearts sprinkled from an evil conscience." This I under- 
stand is the washing of regeneration and renewing of 
the Holy Ghost, taking the old corrupt, stony heart 
out of our flesh and giving a heart of flesh, and I will 
put my spirit within you, and I will put a new spirit 
in you. Marvel not I said unto you, you must be born 
again. And John has said he that believeth is born, 
and he that believeth hath eternal and everlasting life, 
and shall not come into condemnation, but is passed 
from death unto life. A bringing forth from death 
unto life, a deliverance, a birth. Now, seeing this has 
been spoken to those that have God's spirit within 
them, and that they are born of the spirit, then it is 
good reasoning to say that the spirit is quickened from 
being dead in sin, and is passed from death unto 
life and has the stony heart taken away from it and 
given a new spirit, and given God's spirit. Think of 
the idea of God's spirit being born of God, or a spirit 
being dead in sin, and were by nature the children of 
wrath even as others. 

I wish here to draw the attention to the words of my 
opponent, in his last letter. He says it is a shame to say, 
some have not the spirit, and say that all . have the 
spirit but are not all born of the spirit. Now, who did 
he mean was not all born of the spirit? Gould it be 
possible that he himself here in this place has con- 



— 204 — 

eluded that all men are not born of the spirit. Here 
he forgot himself and came over to my views, for who 
could he mean when he said it is a shame to say some 
men have no spirit ? Was he talking about its being a 
shame that some inward man or spiritual man had no 
spirit ? No, he meant it was a shame to say that some 
natural man had no spirit, and he said he would admit 
they were not all born of the spirit, but admitted some 
were and some were not, but said it was no reason they 
never would be. So to keep up the contention he took 
up things he said he did not believe, something he has 
contended against, and says all men have the spirit, 
but all men are not born of the spirit, but says that is 
no reason that all men never will be born of the spirit. 
And at the same time he is contending that men are 
not born of the spirit at all, but that it is the inward 
man that is born and quickened from being dead in sin. 
It is strange that a man will contend against a thing 
and then take it right up to prove another point, hence, 
I claim from this he has as good as acknowledged that 
it is men that are born, for he says, not all that have the 
spirit are born of the spirit but thinks they will be. 
Now, I think this is an open confession against the 
spirit being born of the spirit. He could not pull 
through without committing himself, and it would seem, 
if he would be honest, he would agree with me, for when 
he is not watching himself he is agreeing with me. So, I 
do honestly believe he does not believe his own doctrine,, 
for that acknowledgement upset his whole theory. 



— 205 — 

We will now cite Romans 8th chapter and 9th verse : 
But ye are not in the flesh but in the spirit, if so be 
that the spirit of God dwell in you. Now, if any man 
have not the spirit of God, he is none of his, and if 
Christ be in you, the body is dead because of sin. Here 
Paul tells the Roman brethren that if Christ be in them 
the body is dead. Not that Christ dwelt in the inward 
man but in the Roman brethren, and Christ was the 
inward man himself. 14th verse : For as many as are 
led by the spirit of God, they are the sons of God. 
Now, here they that are led by the spirit they are the 
sons of God, for he put a new spirit within them. 

And as further proof that it is not the inward man 
that is cleansed but that it is the inward man that 
cleanses the man, we will refer to Romans 6 : 6th, 
Knowing that our old man is crucified, that the body of 
sin might be destroyed, nth verse, Likewise reckon 
ye yourselves dead indeed unto sin, but alive unto God. 
Here the old man has been crucified. 3d verse, Know 
ye not that so many of us as were baptized into Christ 
have put on Christ. 17th verse, But God be thanked 
that ye were the servants of sin, but ye have obeyed 
from the heart. 18th verse, But being made free from 
sin. 22d verse, But now being made free from sin. 20th 
verse, For when ye were the servants of sin. Here the 
servants of sin have been cleansed, have put on Christ, 
have had the old man crucified ; have obeyed from the 
heart. 5th verse, For we have been planted together 
in the likeness of his death, we shall be also in the 



— 206 — 

likeness of his resurrection. 21st verse, What fruit had 
ye then in the things whereof ye are now ashamed. 
Here are men that have not only had the old man cruci- 
fied, but planted in his death and baptized into Christ, 
and put on Christ, or the new man, which is that new 
heart or new spirit, and were in time past the servants 
of sin, and were dead in sin, but are now dead to sin, 
and are ashamed of their former things. 

Now will my opponent pretend to say that the spirit, 
or inward man, had been the servants of sin and was 
now ashamed of former things, and had obeyed from 
the heart that form of doctrine ? And again in Corin- 
thians 1st chapter and 10th verse, But God hath re- 
vealed them unto us by his spirit. Us, who ? Certainly 
Paul and the Corinthian brethren. Know ye not brethren 
that your bodies is the temple of God, and that the 
spirit of God dwelleth in you ? If any man destroy the 
temple of God him shall God destroy, for the temple of 
God is holy, which temple ye are. Here Paul tells the 
Corinthian brethren they were the temple of God, and 
that the temple of God is holy, and that the spirit of 
God dwelleth in them. It would not be reasonable that 
the spirit of God dwelleth in the spirit of God. This is 
in I Corinthians 3d chapter, 16th and 17th verses. And 
now in the 6th chapter, 19th and 20th verses, What, 
know ye not that ypur bodies is the temple of the Holy 
Ghost, which is in you, and ye are not your own, but ye 
are bought with a price. Therefore, glorify God in 
your body and your spirit, which are Gods. What, 



— 207 — 

know ye not that yonr bodies are the members of 
Christ? It is most certain that those that are led by 
the spirit of Christ, they are the sons ; for their bodies 
are the temple of the Holy Ghost, which is in them, and 
the spirit of God dwells in them, and their bodies are 
the members of Christ ; they have crucified the old man. 
Colossians, 3d chapter and 8th verse : But now ye 
also put off all these; anger,wrath, malice, blasphemy, etc. 
And, 9th verse : For seeing ye have put off the old man 
with his deeds, and have put on the new man. 2d chap- 
ter and nth verse : In putting off the body of the sins 
of the flesh. Kphesians, 4th chapter, and 22d, 23d and 
24th verses : That ye put off, as concerning the former 
conversation, the old man, and be renewed in the spirit 
of the mind, and that ye put on the new man. Put off, 
as concerning the former conversation, the old man; 
seeing ye have crucified the old man, and have been 
baptized into Christ, and put on Christ that new heart,, 
that new spirit ; that old man, or old heart of stone, is 
put away. I now think, from what I have laid down as 
axioms from positive Scripture proof, this will suffice, 
and that no reader can be misled to think that it is the 
inward man, or spirit of God, that has had all this 
cleansing. And when it is certified by Paul that the 
bodies of the brethren are the members of Christ and 
the temple of God, which temple is holy, it is certain 
the members of the body of Christ would have to be 
holy beings, and it would not be giving Paul's true 
meaning to say the bodies of those Corinthian brethren 



— 208 — 

that Christ dwelt in was spirit. I suppose my opponent 
would hardly claim that their bodies, that had been so 
sinful, was the inward man, especially when the spirit, 
or inward man, dwelt in those bodies. So it is plain, 
to get his universal doctrine to bear out, he must origi- 
nate an idea that seems to conflict with the whole tenor 
of Scripture. 

I have tried to show that the whole tenor of Scripture 
does corroborate that which Christ said to Nicodemus : 
Marvel not that I said unto you, ye must be born 
again, for except a man be born of water and the 
spirit he cannot enter the kingdom. So the change 
in being regenerated, or born again, is the cleansing of 
sin ; for I will take the stony heart out of your flesh, 
and will give you a new heart and a new spirit. And 
David says, the sacrifices to God are a broken heart and 
a contrite spirit. Yea, the Lord binds up the broken- 
hearted ; he loveth a meek and a contrite heart. Yea, 
let the broken-hearted know that is their sacrifice to 
God. He breaks up the old heart and takes it out of 
their flesh, and gives them a heart of flesh. The fleshly 
heart is so much softer than the heart of stone ; it melts 
as often as the sun of righteousness shines. A broken 
heart is our sacrifice, and the offering of prayer is our 
offering. The former things they are ashamed of; and 
if ye, through the spirit, do mortify the deeds of the 
body, ye shall live. Are not the deeds of the body very 
mortifying ? But to return to that terrible application 
my opponent gave of that 5th verse of the 2d chapter of 



— 209 — 

Ephesians. He said, it is the inward man, or spirit, 
that is quickened from being dead in sin. 

Now, if my opponent will follow me we will examine 
his declaration, and if he thinks then he is mistaken, 
he shall have the privilege to correct. He cites 
us to Ephesians, 2d chapter and 5th verse. We 
will commence at the first verse and see if it is the 
holy spirit that is such an awful sinner and is now 
quickened from being dead in sin : You hath he quick- 
ened who were dead in trespasses and sin, who in time 
past walked according to the course of this world, had 
the holy spirit of God, walked according to the course of 
this world. According to the Prince of the Power of 
the air, the spirit that now worketh in the children of 
disobedience ; was the holy spirit of God walking ac- 
cording to the Prince of the Power of the air, the spirit 
that now worketh in the children of disobedience ? I 
do not wish to charge God's spirit with being a dead 
sinner walking after the lusts of the world. Third 
verse : Among whom we all had our conversation in 
times past in the lust of the flesh, fulfilling the desires 
of the flesh and the mind, and were by nature the chil- 
dren of wrath as others. Yet these same persons that 
were quickened from being dead in sin are the same 
that did have their conversation in time past in the lust 
of their flesh, and fulfilled the desires of the flesh and 
the mind. Has the holy spirit got flesh and a mind, 
and going about fulfilling the desires of lusts of its 
flesh ? Does the holy spirit lust ? and is it the children 



—210 — 

of wrath even as others? and did God, as inverse 4, 
with his great love wherewith he loved them ? Fifth 
verse : Even when we were dead in sins, hath quickened 
us together with Christ, and served them by grace. 
Sixth verse : and raised them up together and made 
them sit together in heavenly places in Christ Jesus. 
Was it the holy spirit that had to be saved by grace, 
that in the ages to come he might show the exceeding 
riches of his grace, in his kindness toward us through 
Christ. Eleventh verse says: Wherefore remember 
that ye being in time past Gentiles in the flesh, who are 
called in circumcision by that which is called circum- 
cision in the flesh made by hands. W T ere the holy spirits 
Gentiles in the flesh, and called in circumcision in the 
flesh ? Twelfth verse : That at that time ye were with- 
out Christ. Was the holy spirit of God at that time 
without Christ, being aliens from the Commonwealth of 
Israel and strangers from the covenants of promise, 
having no hope and without God in the world ? Is it 
possible that the spirits of God were ever aliens from 
Israel and strangers from the covenent of promise, 
and had no hope and with God out in the world ? Is 
it possible that man will invent a scheme to uphold 
his doctrine that will charge the spirit of God with such 
things, that they were at that time without God in the 
world ? Yet the very ones that were quickened from 
being dead in sin were the very ones that at that time 
had no hope, and was without God in the world. By read- 
ing a few more verses in this chapter we find these 



— 211 — 

characters were made nigh by trie blood of Christ, and 
that he has broken down the middle wall of partition 
between ns. So, here again my opponent has miscon- 
strued the Scripture, and instead of giving the applica- 
tion Paul did, that it was the Gentiles that were quick- 
ened, he has let Paul take a back seat, and he has said 
it was the Holy Spirit that had been dead in sin, and 
had been without hope and God in the world, and had 
been a stranger and had fulfilled the lust of the flesh and 
the mind. So he has wrested the Scripture here as he 
did with the sheep and goats, and the wheat and tares, 
and good fish and bad fish. I trust that my opponent 
will consider his charge against the Spirit of God, and 
if he repents, ask the Spirit of God to keep him from 
running into such erroneous doctrines, that he has to 
charge the Spirit of God with being guilty of such shame- 
ful crimes. It certainly is treating his favorite univer- 
salist, as my opponent calls Paul, with much unfairness, 
to undertake to show that those Gentile brethern that 
had been quickened and had been fulfilling their deceit- 
ful lusts, and had been chosen in Christ Jesus before 
the foundation of the world, as Paul tells us in the first 
chapter of Ephesians, it certainly is treating Paul with 
great unfairness, that he will undertake to say, it was 
only their spirit that had been quickened from being 
dead in sin. Now, I ask the question, if it is their spirit 
that has been the awful sinner, why charge any of the 
sins to the flesh ? Why not let the spirits perish for their 
sins, if the spirits are such sinners ? I must conclude 



— 212 — 

that to undertake to split up those Ephesian brethren 
that way, and say part is guilty and another part of the 
man is not concerned in it, is a delusion, a mist, a mere 
conception of or mild form of lunacy. Is it in harmony 
with common sense to say, that you can get any great 
change of just one part of man, and the other part not 
benefited or injured ? I see that because Paul has for- 
ever settled the believer justified and the disbeliever con- 
demned, that it is now necessary to bring in the scheme or 
invention of man to uphold a rotten theory. Now, fearing 
he must admit some men are justified by faith and that 
some men have no faith to be justified by, he wishes to 
assert that he can split a man into several parts, and 
have one of the several members or attributes of man to 
be the man, and says it is the spirit that was quickened, 
when Paul says they were Gentiles. Now if those 
brethren were simply spirits why did Paul tell them in 
the 4th chapter and 17th verse, of his letter to those he 
claimed was quickened from being dead in sin, why did 
he tell them that henceforth not to walk as other Gen- 
tiles walked, in the vanity of their mind, having their 
understanding darkened because of the blindness of 
their heart, who being past feeling have given them- 
selves over to laciviousness ? And in the first chapter, 
In whom also, after ye believed, ye were sealed with the 
holy spirit of promise. I wish to plainly expose this 
delusion. Can my opponent have his spirit born of the 
spirit ? Can he prove that he was ever in possession of 
the spirit of God before he was born of the spirit ? If 



— 213 — 

he ever was born of the spirit has he offered any proof 
to prove that it is the spirit of God that dwells in man 
before he is born of the spirit of God ? No, he has not 
offered any proof to prove that man was in possession 
of anything but the spirit of man, before he is born of 
God, for all the Scripture he cited in regard to man's 
spirit returning to God who gave it, he did not show 
that was the spirit of God, but simply said spirit. Now 
the spirit of man was given by God, but when it was 
given it was only the spirit of man. What has he 
that God did not give him, unless it be the spirit of anti- 
Christ? There is the spirit of man, spoken of in the 
Bible, and the spirit of the flesh, and the spirit of the 
anti-Christ, and the spirit of the world. Now will my 
opponent mix these up and call them the spirit of God ? 
I challenge him to prove that man is in possession of 
the spirit of God until he is born of God. Now I wish 
to show a little how my opponent wishes to divide man 
up. He wants to get around those believers of the 
Gentiles being justified, and having the righteousness 
of God without the law manifested. Here it is most 
earnestly requested that the reader follow me, and we 
will examine and see if we can find how my opponent 
conceived the idea of splitting man up into so many 
parts. Now he has cited us to the last verse in the 7th 
chapter of Romans, to establish his theory. He says 
here is where he finds how to divide man. Here he 
says is where he finds his inward man that Paul calls I 
myself. Now if we show that he cannot find his theory 



— 214 — 

here, but that all his argument which he puts forth on 
his inward man was a mere misunderstanding of what 
Paul said in that verse, then we see what his theory 
stands on. Now we will prove that he not only has 
misunderstood Paul here, but that he is a very poor 
reader, and that Paul has not said what he claims he has. 
What did Paul say here that so much misconstruction 
has been put on. He says : I thank God, through Jesus 
Christ, our Lord. So, with the mind, I, myself, serve 
the law of God, but with the flesh, the law of sin. So 
here is his text. Now, can any sane mind draw from 
the verse that Paul here intimates, in the least, that he 
calls his mind "I, myself?" He does no more call the 
mind "I, myself," than he calls the flesh "I, myself." 
He did not call either his mind or his flesh U I, myself," 
and no grammarian would say he did. I have cited this 
imagination of my opponent to scholars, and they all 
have claimed that my opponent must either be set down 
as too ignorant to understand plain English, or that he 
never properly read his verse ; as no sane man, after 
looking at that verse properly, can draw the conclusion 
my opponent has. He has said a great many times in 
his writings that Paul, here in this verse, has said, his 
mind was "I, myself," or inward man, or spirit. Now 
Paul has not, in the least, intimated such a thing ; it is 
simply ignorance, in any man, to give it such an inter- 
pretation. A man that will draw such a conclusion as 
my opponent has, from that verse, is certainly to be 
pitied. Paul has never said his mind was his spirit, or 



— 215 — 

that his mind was his inward man. A man is certainly 
an object of pity when he undertakes to go over the 
world with glowing colors, trying to instruct the people 
in regard to the inward man, when he will expose him- 
self so famously by establishing to the world that he 
cannot even read English. Paul, in that verse, claims 
that he serves God with the mind, and sin with the 
flesh ; and the mind was Paul's mind, and the flesh was 
Paul's flesh ; and neither was Paul alone, but only one 
of the attributes, or faculties, that belong to Paul. 

This application my opponent has given, reminds 
me of the man that said his head ached, and his back 
ached, and his legs ached, and his arms ached, and his 
heart ached, and that he did not feel very well himself. 
Now you see there are many members, but only one 
body. It took all of Paul's members to complete his 
body, and it was only Paul after he had his mind and 
flesh, and soul and spirit — that is, Paul's spirit. After 
he had all of these he was only Paul, and after he was 
born of God, he was Paul born again. He had been 
born of the flesh before, and had his mind, soul, and his 
(Paul's) spirit, and he was only Paul ; but after he had 
been born of the spirit of God, then he had been born 
again. You see, he had to be born once, before he could 
be born again. 

Now, if we were to agree with our opponent that the 
mind was Paul himself or inward man, then, in that 
case, if he would lose his mind Paul would be lost and 
his inward man would be lost, and if we were to agree 



— 216 — 

with our opponent, that Paul's mind was Paul, or the 
inward man, or spirit, which my opponent has asserted 
so many times, that the mind of Paul was his inward 
man, or spirit, then if he lost his mind he would lose 
his spirit. Now, if so be that the mind is Paul himself, 
then in that same 7th chapter of Romans Paul says: I 
am carnal, sold under sin. Then if Paul is his mind, 
then Paul's mind is carnal, and if his mind is the in- 
ward man or spirit, then his inward man or spirit is 
carnal, sold under sin. Paul tells us in Corinthians 
that the carnal mind is enmity against God, and is not 
subject to the law of God, neither indeed can be. So 
if my opponent's idea is right, Paul's inward man or 
spirit is enmity against God, and not subject to the law 
of God. Well, if his doctrine gets the inward man or 
spirit of Paul at enmity against God, and worse than 
that, it would not be subject to the law of God, and 
worse than all, neither indeed can be. O where will 
my opponent continue to run his ideas after charging 
God's spirit with so many crimes ? He now gets it not 
subject to the law of God, and even worse, that they 
neither can be. He has assumed to interpret the Scrip- 
tures to fit his doctrine, and made them, or tried to 
make them, say that Paul's mind was Paul himself, or 
that Paul was his inward man or spirit. Now, how does 
that sound, that Paul himself was his spirit, and then 
claim it was the spirit of God. He here wants to get it 
construed that Paul is the spirit of God or inward man. 
Now, if this sounds like a scholar, that ought to send 



— 217 — 

his bills around over the country, notifying the public 
that one Mahlon Peters will address them on the in- 
ward man, and then claim that a man's mind is the 
man himself, or inward man or spirit — if this is edu- 
cation, then is it a wonder many are deluded ? No 
school boy, ten years old, can draw such a conclusion 
from the last verse of the 7th chapter of Romans. Paul 
told his brethren in the 7th chapter of Romans that he 
was alive without the law, but when the commandment 
came, sin revived and he died. Then, if the mind is 
Paul himself, then the mind, or inward man, or the 
spirit of God died. But my opponent has heralded it 
forth that spirits do not die, and in his last letter he 
says it is the spirit that is born again, and quickened from 
being dead in sins. Yet he asserts that spirits do not 
die ; yet to get his doctrine along, he goes back on what 
he said, and claims it is the spirit that is quickened from 
being dead in sins. So he has to twist backward and for- 
ward — first say spirits don't die, then when he gets in 
a tight place, say they are dead, and first say that our 
outward man is the world, or flesh, or devil, and then 
say he has not said our outward man or flesh was the 
devil. So it takes a great deal of twisting and turning 
backward and forward to get the doctrine along, and if 
he gets stuck, invents a whole world by saying our 
bodies are a world, and then when we want the body 
to only mean a body he won't allow it called world. 
Now, in regard to the mind being Paul himself, I might 
just as well say, I serve God with my right arm and sin 
15 



— 218 — 

with my left arm, and then call my right arm myself 
or inward man or spirit, or I might serve sin with my 
heart and God with my mind, and then call my mind 
I myself, when both heart and mind were only of my- 
self, and all of it be carnal. So, if the mind is the 
person, or inward man, or spirit, then the inward man 
or spirit is running after some very wicked things. 
Now, I wish, my opponent, if your mind is you your- 
self, if your leg is broken you need not complain : you 
are not hurt, it is just your leg, and you need not cry 
for pain, it is just your leg that pains. But I guess you 
would say you were being hurt badly if we were going 
to heal your leg by holding fire on it, I think we would 
find out who the man himself was. And if your stomach 
calls for something to eat you need not bother any- 
thing about it; your stomach is no part of you your- 
self, the mind is all there is of you yourself, you do not 
get hungry, it is just your stomach, and I'll wager if your 
stomach was to be starved awhile, you would say that 
it is my stomach, and you would say I myself will die if 
I cannot get something to eat. So, it takes all the 
members to make the man, and he is only man when 
he has all of them. Talk about the inward man or 
spirit being quickened from being dead in sin. If a 
man receives an evidence of pardon and he is rejoicing 
inwardly, will not the man, soul and body, rejoice ? He 
will make melody in his heart, his tongue will sing 
praises, his body will be in motion with his heart. If 
it is the inward man that is born, why does his body 



— 219 — 

bend down upon its knees, and the mouth open, and 
the tongue speak the multitude of the heart? Yea, 
Paul says, honor God with your bodies, for know ye not 
ye are the temple of God, and that the spirit of God 
dwelleth within you, if any man defile the temple of 
God, him shall God destroy, for the temple of God is 
holy, which temple ye are. I Corinthians 3rd chapter 
and 16th verse. Here we find that some of my oppo- 
nent's outward man or mess, that have an outward man 
or bodies, are the temple of God, for their bodies are 
the temple, and not the inward man the temple. 

Now we will go to II Corinthians, 4th chapter and 
10th verse, Always bearing about in our bodies the 
dying of the Lord, Jesus, that the life also of Jesus 
might be made manifest in our mortal flesh. So how 
about Paul's body and mortal flesh that had the life of 
Jesus manifest in it with the brethren at Corinth. So 
are there none good ? Are there none righteous ? Are 
there none holy ? Is the temple of God holy ? If it is 
holy, is it not good ? Is it not righteous. Now, I Cor- 
inthians 6th chapter, 15th verse, Know ye not that 
your bodies are the members of Christ? 19th verse, 
What, know ye not that your body is the temple of the 
Holy Ghost which is in you, which ye have of God, and 
ye are not your own. 20th verse, For ye are bought 
with a price, therefore glorify God in your body and in 
your spirit, which are God's. Have we not now seen 
how Paul refutes my opponent's idea that there are none 
holy or righteous ? Has he not failed in trying to prove 



— 220 — 

that it is just the inward man that is born of the spirit ? 
Are not the bodies of them that are born of the Spirit 
the temple of God? and Paul has said to the Corinthian 
brethren as he did to the Colossian brethren, Know ye 
not that your bodies are the members of Christ, and the 
temple of the Holy Ghost, which temple ye are, which 
temple is holy? Now is not the holy temple of God 
good and righteous, and are not the members of Christ 
good, and righteous ? Paul tells the Corinthians not to 
be thieves, nor covetous, nor drunkards, nor revelers, 
nor extortioners, and says to them, And such were some 
of you, but ye are washed, ye are sanctified, ye are jus- 
tified in the name of the Lord Jesus, and that by the 
spirit of our God. Now what will my opponent do with 
his none doing good by the law. Here again are some that 
were guilty of all manner of wickedness, and they have 
been washed, and sanctified, and justified in the name 
of the Lord Jesus, and that by the spirit of our God. And 
these bodies are the members of Christ, and the temple 
of the Holy Ghost, which temple is holy. And yet in 
the face of all this my opponent will say, it is just the 
inward man, or spirit, or mind. Now, is the mind the 
body ? Now how did Paul say these Corinthian brethren 
were sanctified, and washed, and justified? He said it 
was by the spirit of our God. Yea, blessed is the man 
to whom the Lord will not impute sin ; yea, blessed are 
they whose sins are covered. 

Now I wish to draw the attention of the reader to 
another error that my opponent has drawn from the 



I 



— 221 — 

Scripture, and that will explain why he does not want 
to give up, that some are justified and holy, and are the 
members of Christ. He quotes the first part of the 3d 
chapter of Romans, where Paul is enumerating the 
wicked deeds by the law. He says: We have before 
proved both Jews and Gentiles were all under sin ; there 
is none righteous, and asked the question in the first 
verse of the chapter, What advantage then hath the Jew ? 
Now, after Paul had got through enumerating the 
crimes, he says : Now, whatsoever the law sayeth, it 
sayeth to them that are under the law ; and then tells 
them what it was for, that every mouth might be stopped, 
and all the world may become guilty before God. So, 
then, that was the purpose of the law, that every mouth 
might be stopped, and all the world become guilty 
before God. A wise purpose indeed, for Paul says, by 
the law is the knowledge of sin ; and again, the law 
entered that the offense might abound. Yea, it is now 
the light of the purpose of the law breaks forth ; it 
was added because of trangression. Yea, a more nobler 
and higher way than the law is now made manifest, for 
Paul says, if there had been a law that could have given 
life, verily, righteousness would have been by the law. 
But he says, it is of faith that it might be by grace, to 
the end that the promise might be sure to all the seed. 
So in Romans, 3d chapter, Paul has enumerated the 
crimes the people were guilty of by the law. He gives 
the puipose of the law, and then he breaks forth. But 
now the righteousness of God, without the law, was 



— 222 — 

manifested, being witnessed by the law and the proph- 
ets ; even the righteousness, which is by faith of Jesns 
Christ, unto all and npon all those that believe. Why 
did my opponent keep still on Paul's explanation of the 
law in that chapter ? Why did he not follow all through 
the chapter? Why did he stop when Paul had gone 
through enumerating the crimes by the law? If he 
had given the reader the truth, he would thave cut 
his own throat. No one is claiming any justification, or 
at least I am not, by the law. They were guilty of all 
those crimes, and could not possibly be justified by 
the law, for the law condemns. It only entered that the 
offense might abound, for by it was the knowledge of 
sin, and consequently they needed some other way of 
justification ; and Paul, in the latter part of the chapter, 
tells them that by the deeds of the law there shall no 
flesh be justified in his sight. Then he breaks forth in 
glowing terms, and says : But now the righteousness of 
God, without the law, is manifested unto all and upon 
all that believe, to declare his righteousness for the 
remission of sins that are passed. So his righteousness 
is now declared for the remission of sins that are passed, 
unto all and upon all that believe. Yea, his righteous- 
ness is now declared for the remission of the sins of the 
believer. So when we come to examine the Scripture 
that my opponent used in the 3d chapter of Romans, 
Paul was speaking of the righteousness of the law, and 
said, there was none good and none righteous, according 
to the law. 



1 



— 223 — 

But before Paul got through with that chapter he broke 
forth in as plain, matter of fact words as mortal man 
could pen, and shows that they that believed had the 
righteousness of God, without the law, manifested unto 
them. Then is it any wonder that this same apostle 
has forever settled the fact that the bodies of the 
brethren he so often addressed was the temple of 
God, and also the members of Christ? It is only in 
harmony with the position I defined in my last letter, 
to which the reader will refer to see what Paul defined. 
He has positively proven the righteousness and justifi- 
cation of the believer, and I will not enumerate the 
many proofs Paul left on record in regard to the right- 
eousness of the believer, for they are in my last letter, 
there set down beyond the successful contradiction of 
any man. But I wish to call attention to the way my 
opponent tried to crawl out of the believer being justi- 
fied, and it was in these few weak and cowardly words : 
God's being righteous does not make us righteous. If 
this is not disputing pointedly Paul's declaration, then, 
Paul and myself are no judges. Paul in speaking of 
the appearing before Christ not having his own right- 
eousness of the law, but the righteousness which is by- 
the faith of Jesus Christ. So Paul had the righteousness 
which is by faith of Jesus Christ, unto all and upon all 
that believe, and it was witnessed by the law and the 
prophets. So we have the witness of the law and the 
prophets to prove the righteousness of faith unto all and 
upon all them that believe ; and Paul had that kind of 



— 224 — 

righteousness. So Christ being righteous, his members 
are made righteous by faith of Jesus Christ, and he is 
just, and the justifier of him that believeth. Being jus- 
tified by faith we have peace with God. He has justi- 
fied the believer by faith, so we find the believer is 
justified. Christ is just, and the justifier of him that 
believeth, so says Paul. So if Christ is just, and he 
has justifies the believer, is he not justified ? And ye 
are washed, ye are sanctified, ye are justified, and your 
bodies are the members of Christ. Now my opponent 
has tried to show, or he said so without showing, that 
if our bodies were the members of Christ, and if any of 
our bodies was lost, then some of Christ was lost. Well, 
we will look and see who Paul was talking to when he 
said we. First chapter of Corinthians, Paul, called to 
be an apostle of Jesus Christ, unto the church which is 
at Corinth, to them that are sanctified in Christ Jesus, 
called to be saints with all that in every place call upon 
the name of Jesus Christ our Lord, both theirs and ours. 
Now has Paul given a universal application of this 
Scripture ? Is there any danger of any of Christ's body 
being lost? He was addressing those that were called 
to be saints, and those that were sanctified in Jesus, 
and all such of these kind of persons that call upon 
the name of the Lord Jesus, and says in the 9th 
verse : God is faithful by whom ye were called unto the 
fellowship of his Son. And he tells those sanctified 
ones in the 2d chapter and 3d verse, that they have not 
received the spirit of the world, but the spirit of God. 



— 225 — 

And in the 9th verse of the 2d chapter, Paul says it has 
not entered the heart of man the things that God has 
prepared for them that love him. Tenth verse : But 
God hath revealed it to us by his spirit. Eleventh 
verse : For what man knoweth the things of man save 
the spirit of man that is in him. Even so the things 
of God knoweth no man but the spirit of God. So 
here Paul tells us no man discerns the things of man 
except by the spirit of man. It is the natural spirit 
of man that he discerns the things of nature, and 
when he is born of the spirit of God, then with the 
spirit of God he discerns the things of God. So here 
Paul, in this chapter, speaks of three different spirits. 
A man always has the spirit of man while he has his 
natural life, but all men have not the spirit of God. 
And faith is the fruit of the spirit, and Paul says all men 
have not faith. So if they have not the spirit of God, 
how can they have the fruit ? Now, it is the sanctified 
one that Paul is here addressing. In Corinthians he 
tells them they were in time past revelers, adulterers, ex- 
tortioners, but now he says they are washed and sancti- 
fied and justified, and their bodies are the members of 
Christ and the temple of the Holy Ghost, which temple 
is holy. Now, will my opponent still claim there is 
none good and none righteous ? We will say just as 
Paul did. The law condemned, but imputed righteous- 
ness without the law is manifested, and it was witnessed 
by the law and the prophets. Yea, the law and the 
prophets are witnesses against my opponent, that there 



— 226 — 

is some made righteous by the blood of Christ and by the 
faith of Jesus Christ. Yea, Paul tells the Galatian breth- 
ren it is of faith that it might be by grace to the end, 
the promise might be shown to all the seed. So it was 
thus arranged that none of the seed be lost. 

Now, Paul tells the Ephesians they were chosen 
in Christ before the foundation of the world ; that they 
should not walk as other Gentiles, in the vanities of the 
mind. So all those spoken of in that chapter was the 
Church, which is at Ephesus, and the faithful in Christ 
Jesus. So these Gentiles were quickened from being 
dead in sin, and were told not to walk as other Gentiles, 
He told them they had been children of wrath even as 
others. Now, why did he say as others, and not to 
walk as other Gentiles ? If he meant all the Gentiles 
were chosen in him, why did he want the faithful in 
Christ Jesus to walk not as the other Gentiles ? Why 
did he tell them they were predestined according to the 
purpose of him who worketh all things after the coun- 
sel of his own will ? It was because he worketh all 
things according to the purpose of his own will, and he 
wanted his chosen Gentiles not to walk as other Gen- 
tiles. So we find my opponent will have to be careful 
how he fools with the purposes of God. 

Now, I wish to examine the position of Paul more 
clearly, in regard to all men. My opponent has used 
the 18th verse of the 5th chapter of Romans, and the 
32nd verse of the nth chapter of Romans to prove uni- 
versal salvation, and if I can read English, he is mis- 



— 227 — 

taken. Since I have given Paul's position in denning 
the justification of the believer, and that it is the be- 
liever of all men that Paul has reference to, instead of 
the whole human family, I now follow up Paul's posi- 
tion, and as proof I will give Paul's own language. 
And if the whole human family is included in Paul's 
argument, it certainly would be no credit to me to try 
to convey any other meaning, indeed, I have many 
times reflected over this matter, and if there is any one 
thing I desire, it is only to give the matter exactly as 
Paul has. And so far as my own generosity is con- 
cerned, I would only be too glad if it was the Lord's 
will that all humanity was included in the merits of 
free grace. But while my own human sympathy might 
desire universal salvation of all mankind, I find in the 
will of our all wise God a few stubborn facts that I will 
cite below in the language of Paul. Romans 9th chap- 
ter, nth, 12th, 13th, 14th, and 15th verses : For the 
children not being yet born, neither having done any 
good or evil that the purpose of God, according to 
election, might stand. Jacob have I loved but Esau 
have I hated, not of works, but ot him that calleth. 
And the elder shall serve the younger, and as it would 
be considered unrighteous, and unjust by many men, 
for God to so elect according to his purpose, Paul calls 
up that matter and asks the question in the 14th verse : 
What shall we say then ? Is there unrighteousness 
with God? God forbid. 15th verse: For he saith to 
Moses, I will have mercy on whom I will have mercy? 



— 228 — 

and whom I will I hardeneth. I can not get around 
these stubborn facts, let me try ever so much. There 
is no use in shutting our eyes to these truths, that the 
Lord did love and bless Jacob, and hated and cursed 
Esau, for the children not yet born, neither having 
done any good or evil that the purpose of God, accord- 
ing to election, might stand. And further on in that 
chapter : For the Scripture saith unto Pharaoh, even 
for this same purpose have I raised thee up that I 
might show my power in thee. It is evident, by Scrip- 
ture testimony, that the Lord sent many plagues on 
Pharaoh and his people, and overthrew his hosts into 
the Red Sea. But for Jacob and his people many bless- 
ings are promised. And the only reason Paul gave 
was, that the purpose of God might stand, yet some 
might think this was only in a literal sense, but so far 
as a respecter of people is concerned, it it be literal, we see 
from what God told Moses and Pharaoh, that he did in- 
tend to use his own pleasure and purpose, and, if there 
is any truth in the Scriptures, we cannot deny that God 
loved some and hated others, and bestowed blessings on 
some and curses on others. It matters not how much 
we dislike to believe these things, yet they are before 
us, and what else must we do but heed them, especially 
when we consider the awful and sublime truths in the 
next few verses yet to come? iStli verse, Therefore 
hath he mercy on whom he will have mercy, and whom 
he will he hardeneth. 20th verse, Nay but oh, man who 
art thou that replyest against God? Shall the thing 



— 229 — 

formed say unto him that formed it, Why hast thou 
made me thus? Reflect over these solemn truths. 
Shall we, his workmanship, his creatures, cry out 
against him? Mark well the plain language in the 
next. 21st verse, Hath not the potter power over the 
clay of the same lump to make one vessel to honor and 
another unto dishonor? Then where is man that he 
should reply against the purposes of God according to 
election ? And in the next, 22d verse, is enough, with- 
out any more proof, to settle the matter : What if God, 
to show his wrath, and to make his power known, en- 
dured with much long suffering on the vessels of wrath 
fitted to destruction? 23d verse, And that he might 
make known the riches of his glory on the vessels of 
his mercy which he had afore prepared unto glory. 24th 
verse, Even us, whom he hath called, not of the Jews 
only, but also of the Gentiles. Can any one, in the face 
of all this, question that God has not power over the 
clay from whence he maketh man, to make vessels of 
wrath and vessels of honor? Paul has left on record 
this certain and awful sublime fact. However much 
one might wish to disbelieve it, yet every time we read 
the 9th chapter of Romans we find it. But this ought to 
be a consolation, that Paul said that it was that the pur- 
pose of God according to election might stand, vessels 
of wrath and vessels of mercy, all made from the same 
lump, one to honor and another unto dishonor. Read 
it over and over, and it will still be that one mighty 
truth, that he miglit show his wrath on the vessels of 



— 230 — 

wrath, and show the excellent riches of his glory on the 
vessels of mercy, whom he hath afore prepared, even 
us whom he hath called, not of the Jews only, but also 
of the Gentiles. Turn it about as you may, and read 
and re-read, yet it is to them that are called of both 
Jews and Gentiles, them that he hath afore prepared. 

Now, we will go the 8th chapter of Romans, and see 
what Paul has to say about those that are called. 28th 
verse : And we know that all things work together for 
good to them that love God, to them who are the called, 
according to his purpose. 29th verse : For whom he 
did foreknow, he also did predestinate to be conformed 
to the image of his Son. 30th verse: Whom he did 
predestinate, them he also called, and whom he called, 
them he also justified, and whom he justified, them he 
also glorified. And in the beginning of Paul's letter to 
the Romans, he designates it thus : To all that be in 
Rome, called to be saints. Then having given this cer- 
tain testimony, that God, for wise and holy purposes, 
has created vessels of wrath and vessels of mercy, from 
clay of the same lump — no difference in the lump they 
are made from — then let man acknowledge it, and not 
complain, Why hast thou made me thus? For Paul tells 
us, in the 9th chapter of Romans, there is no unright- 
eousness in God because he has thus done. Then 
Paul, in defining his position in the 1st chapter of 
Romans, 16th verse, said, the Gospel was the power of 
God to every one that belie veth ; to the Jew first, and 
also to the Greek. And in one o£ Paul's letters, he 



— 231 — 

says : We preach Christ, and him crucified — to the 
Jews a stumbling block, and to the Greeks foolishness ; 
but to them that are called, it is Christ, the power of 
God, and the wisdom. And in the same chapter it 
reads : The preaching of the Cross is to them that 
perish, foolishness ; but to us which are saved, it is Christ, 
the power of God, and the wisdom of God. Then, 
when we come to learn Paul's doctrine, we find how 
he explains what he meant in the 5th chapter of Ro- 
mans. In the four chapters preceding he defined it 
plain. He was speaking of the boasting of the Jews, 
and how that they were teachers of the law, and makest 
their boast. In the 2d chapter he told them they felt 
confident that they, themselves, were a guide of the 
blind, a light of them that are in darkness, an instruc- 
tor of the foolish, which hast the form of knowledge, 
and of the truth of the law. He tells them they made 
their boast of the law, and were vainly puffed up be- 
cause thay had the law, and the Gentiles had not ; and 
tells them that now tribulation and anguish upon every 
soul of man that doeth evil, of the Jew first, and also of 
the Gentile, but glory, honor and peace to every man 
that worketh good of both Jews and Gentiles. If any 
one will take the pains to read Paul's letter to the 
Romans and Galatians, they will see that he is there 
explaining away the Jewish notion of the law ; for Paul 
says they thought they were the only people that were 
saved, and tells them that not even they had kept the 
law, and how could they rest or boast of the law ; 



— 232 — 

and tells them in the 3d chapter of Romans that there 
are none that doeth good, and says,we have before proved 
that we are all under sin, both them that had the law 
and them that had not the law. And in the 2d chapter, 
1 2th verse, For as many as have sinned without law 
shall also perish without law, and as many as have 
sinned in the law shall be judged by the law. But in 
the 3d chapter, 21st verse, he tells them that now the 
righteousness of God without the law is manifested 
being witnessed by the law and the prophets. Both the 
law and the prophets had witnessed this fact. Even 
the righteousness which is by faith of Jesus Christ 
unto all, and upon all them that believe, for there is no 
difference. Paul tells them that now there is no differ- 
ence between the Jew and Gentile, that righteousness 
was now obtained without the law unto all and upon all 
that believe. I have cited in my previous letters the 
justification of the believer, and Paul, instead of having 
any idea of proving universal salvation, has only been 
trying to leave an argument for the Jews, to show them 
that now righteousness without the law was manifested 
upon all that believe. Indeed, Paul has labored hard to 
show that the Gentiles also, as well as the Jews, if they 
believed, was justified, not to the Jews only, but that 
he considered all in sin. The Jews seemed to think 
that just the Gentiles were in sin, but Paul tells them 
that God had concluded all in sin, that the gospel was 
now the power of God unto everyone that believeth, of 
both Jew and Greek. 



— 233 — 

Then to return to the 5th chapter of Romans, where 
my opponent has thought he found in one, 18th verse, 
of Paul's words, something that refuted all Paul has 
said, Therefore as by one man judgment came upon all 
men to condemnation, even so by the righteousness of 
one the free gift came upon all men unto justifi- 
cation of life; and in the nth chapter of Romans, 
32d verse, For God hath concluded them all in sin, 
that he might have mercy upon all. Now if Paul 
meant to give a universal application to all mankind, 
here, then we will be at a loss to reconcile all the rest 
of Paul's writings in the book of Romans. The reader 
should get the subject Paul has under consideration, 
and that is to convince the Jews that all men are in sin, 
and they themselves also, and that now righteousness is 
not obtained by the law, but it is manifested unto every 
one that believes, of both Jew and Gentile. If these 
two verses must be construed to mean universal salva- 
tion of all mankind, then I am at a loss to reconcile the 
following passages : Romans, 1st chapter, 16th verse, 
The gospel is the power of God unto everyone that be- 
lieveth, of the Jew first and also the Greek. Romans, 
3d chapter, 22d verse, But now the righteousness of 
God without the law is manifested, even the righteous- 
ness which is by faith of Jesus Christ unto all and upon 
all that believe. 

Now if righteousness is imputed unto all mankind 
universally, then Paul, in confining all blessings to the 
believers of all men, or tongues or nations, has certainly 
16 



— 234 — 

used a great deal of idle argument. Why would Paul 
have the believer only blessed of both Jews and Gen- 
tiles if all men of both Jews and Gentiles were blessed? 
Now Christ told his apostles that he that believeth and 
is baptized should be saved, and he that believeth not 
should be damned, and I have shown abundantly in my 
writings that some, of both Jews and Greeks, believed, 
and some did not believe. If all men are saved then 
Paul, in his letter to the Galatian brethren, was mis- 
taken. 3d chapter 22d verse. He considered them all 
in sin that righteousness might be imputed to them 
that believe. Now this verse explains what Paul meant 
in that 32d verse in the nth chapter of Romans, where 
He considered them all in unbelief that he might have 
mercy upon all. It was that righteousness might be im- 
puted to them that believe. In the 23d verse of this 
same nth chapter of Romans it reads, And they also, if 
they abide not still in unbelief, shall be grafted in again. 
And again, if there is to be a universal application to 
all mankind, we are at a loss again to know how to apply 
that wonderful passage of Scripture that reads thus: 
For God so loved the world that he gave his only 
begotten son, that whosoever believeth on him should 
not perish, but have everlasting life. If all mankind is 
to be saved I can see no reason in heaping so many 
blessing on the believers of both Jews and Gentiles. It 
certainly makes the application of the blessings prom- 
ised to believers sound very ungrammatical to say all 
mankind is saved. Indeed I can see no reason for say- 



— 235 — 

ing anything about believer and disbeliever if all are to 
be saved ; for some of all nations believed, and some 
disbelieved. If all men are to be saved universally, I 
am at a great loss to know what Paul meant in the 4th 
chapter of Romans, 21st, 22d, 23d and 24th verses, 
Abraham believed God, and it was imputed unto him 
for righteousness, and it was not written for his sake 
alone, but for us also, to whom it shall be imputed if we 
believe on him that raised up Jesus our Lord from the 
dead. I can see no reason for any proviso on the matter 
of belief if all will be saved. If there is any good 
reason why any blessing is to be promised to the 
believer more than the disbeliever, when all are to be 
saved, both Jews and Gentiles, both believer and dis- 
believer, then I am at a loss to know why, if Paul 
had not tried so hard to show that the Jews could not 
boast over the Gentiles, but that all that believed, of 
both Jews and Gentiles, were justified, then I would not 
think so strange of my opponent, but as he has only used 
two passages in Romans to prove his point, we will let the 
balance of Paul's letter be explanatory as to what he 
meant in those two verses. It undoubtedly meant believ- 
ers of all men. If this be not Paul's meaning then I am at a 
loss to reconcile the following passages of Scripture, St. 
John 3, v. 14, 15 : And as Moses lifted up the serpent in the 
wilderness, even so must the son of man be lifted ; that 
whosoever believe th on him should not perish but have 
everlasting life. 18th verse : He that believeth on him 
is not condemned, but he that believeth not is con- 



— 236 — 

demned already, because he hath not believed on the 
name of the only begotten Son of God. 36th verse : 
He that believeth on the Son hath everlasting life, and 
he that believeth not on the Son shall not see life, but 
the wrath of God abideth on him. 

Why all the cursings, the abiding of wrath on some, 
some condemned, some perish, some are damned be- 
cause of disbelief. Why all this if all are to be saved ? 
Why was there any need of all these things written if 
both believers and disbelievers will be saved ? for both 
Jews and Gentiles believed and disbelieved. 

St. John 1, v. 12 : But so many as received him to 
them gave he the power to become the Sons of God, 
even to them that believe on his name. St. John 6, v. 
29 : This is the work of God that ye believe on me. 
47th verse : Verily, verily, I say unto you, he that be- 
lieveth on me hath everlasting life. 40th verse : And 
this is the will of him that sent me, that every one which 
seeth the Son and believeth on him may have everlast- 
ing life. I John 5, v. 10 : He that believeth on the Son 
of God hath the witness in himself. He that believeth 
not, God hath made him a liar, because he believeth not 
the record that God gave of his Son. 13th verse: These 
things have I written unto you that believe on the Son 
of God that you may know that ye have eternal life, 
and that ye may believe on the name of the Son of 
God. Then if Paul, in these two verses in Romans, 
meant the universal salvation of all mankind, all these 
precious promises made to the believer are also to be re- 



— 237 — 

ceived by the disbeliever. And all trie damning and 
perishing and the abiding of wrath on the disbelievers 
is a mere myth, and all those especial blessings on the 
believer is a waste of paper to write it, for the disbe- 
liever receives the same. But unto who, and how is 
belief obtained? Paul tells us that with the heart man 
believeth and with the mouth confession is made unto 
salvation, and in another place he says : the preparation 
of the heart in man and the answer of the tongue is all 
of the Lord. Then, poor, dear saint, it is all the work 
of God. Thus I have given abundant proof that if my 
opponent's views are correct that he, himself, can give 
no reason for the especial salvation being bestowed on 
the believer, so I will let this suffice in regard to Paul's 
meaning. My opponent should be careful in his ap- 
plications with the purposes of God in these two verses. 
Now, do any of Christ's members perish, when they 
are washed and sanctified and justified, and are the 
temple of God which is holy ? Christ said when he 
was here, I lay my life down for my sheep ; I give unto 
them eternal life and they shall never perish. So they 
are never to perish. If my opponent still insists that 
the bodies of all men are resurrected and then burned 
up and then raised in glory, what will he do with those 
whose bodies are the members of Christ, and are the 
temple of the living God, and holy ? Will he get the 
members of Christ burned up after they are resurrected ? 
Will he get the temple which is holy burned up ? Will 
he undertake to say that those that are washed and 



— 238 — 

sanctified and justified, and that by the spirit of our 
God, will he get them punished ? Will my opponent 
be kind enough to tell us how he can get at it to burn 
up the body of Christ, which is the Church, and the 
many members of his body which constitute the 
Church ? Why do you wish to get the Church burned 
up, when his members, which are the bodies of the be- 
lievers, are created in Christ Jesus and chosen in him ? 
Will you please explain why you assert that Christ's 
members, Christ's lovely bride, his annointed, shall 
burn ? Why do you get so bold as to assert without 
proof that a part of Christ will be burned? Have you 
not, in your eagerness and ambitiousness, carried your 
assertions farther than you are willing to leave them 
stand ? Please, sir, in your next tell us what God would 
punish Christ for. What has he done that his body 
should be burned? Are they not justified? Do they 
not stand acquitted ? Why do you want to assert that 
a washed and sanctified and justified person will be 
burned ? Where do you find it ? You certainly never 
saw any such Scripture, yet these bodies that are the 
members of Christ you say will be burned up ; and now, 
what for ? Can you find a case on record where you 
can get a justified, a sanctified, a righteous person, pun- 
ished ? Is there a court that can punish a justified per- 
son ? Where, then, did you get that idea that you were 
going to get a part of Christ to perish, to be utterly 
burned up after they are resurrected ? Did you get that 
idea from reading some of the Universalists' books ? 



— 239 — 

Has this idea been borrowed from the inventions of 
man ? If so, the sooner yon send it back where you 
got it, the sooner yon will get rid of a wild delusion. 
Did not Christ endure all the suffering that was de- 
manded of his members ? Was it not the agonies and 
tortures of his members that he voluntarily took upon 
him ? Was not the penalty of all their crimes put 
upon him ? If so, why are you going to get up in the 
face of all that Christ suffered, in the face of a full and 
complete atonement, and assert, without one passage of 
Scripture to prove it, and convey your bold assertions, 
and claim that the body of Christ must still go through 
another suffering, another torture, that all that Christ 
suffered, when the earth quaked as a witness to the 
awful and sublime torture; when the temple bursted in 
twain and the sun refused to give its light to witness 
the dark and doleful day, when divine atonement was 
made. If chis is all to be set aside as naught, as 
nothing, as a mist, a mere matter of no importance, by 
you, I say, then, no impression can be made upon your 
stony heart by mortal man, but thanks be to the name 
of God, who giveth us the victory through our Lord 
Jesus Christ, it is only an invention or misunder- 
standing of how to read the Scripture, as he did in the 
last verse of the 7th chapter of Romans, where he got 
the mind of Paul to be Paul himself, and seemed to 
think that Paul had said his mind was himself, and that 
Paul himself was his inward man or spirit. So, it is a 
great comfort to know that the man that has asserted 



— 240 — 

so much, future punishment for Christ's body, has proven 
he cannot read plain English, when he will try to prove 
a man is his own spirit or inward man. He could just 
as easily assert that the man himself was Christ, as to 
say he was the spirit. So, the punishment he has 
asserted for Christ's temple or members, is just about 
as well founded as to say a man was his own spirit, and 
then how ridiculous to claim Paul himself to be God's 
spirit. So, we need have no fears from the charges he 
brings against Christ's members. Now, we will rhyme 
it off a little : 

By an assertion, without proof, we have learned 
That the resurrected members of Christ are to be burned; 
That the mind of man is himself. Don't you hear it ? 
And that himself is the inward man or God's spirit. 

And the spirit is quickened from a death of transgression, 
And charged with many black crimes in succession; 
And borne as the wind that blows where it listeth, 
So everyone that is born still trusteth. 

A world is invented to sow the two seeds, 
And used one of the seed for a world; indeed, 
He thought that the reader would be unawares 
If he invented a world out of the tares. 

By this he thought he could have Christ's members in the devil, 
And bring all mankind and the devil on a level; 
But he has the tares sowing themselves in the tares, 
Which the reader will not now be unawares, 

For we have begun to pull off his coat, 
While he was getting a sheep in a goat; 
To take a grand look is still our great wish, 
To see how he piled together his fish. 



— 241 — 

The sheep, he thinks, is simply our minds, 
The good seed, he thinks, he certainly finds, 
Is the inward man, or God's spirit of truth, 
Which is us, ourselves, way back in our youth. 

He thinks the mind is the fellow himself 

Which lays all orthodox views on the shelf; 

Such fellows are not very dangerous, I hope, 

But how would you hang such a fellow with a rope? 

My opponent seems to think that if God would damn 
any, he would damn his own children. Now, if my 
opponent will recollect the parable of the wheat and 
tares, the wheat, only, was the children of the kingdom, 
and the tares were the children of the wicked one. So 
if God damns the children of the wicked one, he will not 
be damning any of his own children, but all the chil- 
dren of the kingdom will be saved ; it is only the goats 
that are damned, and they are none of his children. Now 
my opponent has undertaken to take God to judgment 
for creating some to be lost. He will please follow 
me into Romans 9th, and we will see what he will do ; 
for the children being not yet born, neither having done 
any good or evil, that the purpose of God, according to 
election, might stand — not of works, but of him that 
calleth. As it is written, Jacob have I loved, but Esau 
have I hated. Now, here we find that the purpose of 
God might stand ; that he loved Jacob and hated Esau, 
and that, before they were born. Now, can my oppo- 
nent reconcile the justice of God in loving Jacob and 
hating Esau before they were born, simply that his pur- 
pose, according to election, might stand? I think my 



—242 — 

opponent cannot reconcile where God's justice would 
be toward Esau. What had Esau done before he was 
born that God should hate him ? Now, according to my 
opponent's view of God, he would make God unjust in 
hating Esau before he was born, and he would be like 
Paul said. Shall we say there is unrighteousness with 
God? God forbid, for he saith to Moses: I will have 
mercy on whom I will have mercy, and I will have com- 
passion on whom I will have compassion. Now, God is 
a sovereign. He created all things for a purpose ; yea, 
even the wicked for the day of evil. So he, in his wisdom 
and purpose, purposed to hate Esau. So then it is not of 
him that willeth, nor of him that runneth, but of God that 
showeth mercy, for the Scriptures saith unto Pharaoh. 
Even for this same purpose have I raised thee up that I 
might show my power in thee, and that my name might 
be declared throughout all the earth. So in all the 
mysterious dealing with Pharaoh and his host was over- 
thrown in the Red sea for that one purpose, that he 
might show his power. Here again you will take God 
to judgment for working his own sovereign will and 
purpose. Then he sayeth, I will have mercy on whom 
I will have mercy, and whom I will I hardeneth. So I 
suppose again you will arraign God before your bar and 
take a sovereign to judgment, when all the reason he 
gave was that his power and purpose might be shown. 
He hardeneth whom he will, so where were there any 
universal blessings in regard to Jacob, and Esau, and 
Pharaoh and his host, and Israel with Moses? So if 



— 243 — 

God would not be a merciful God unless he blessed all 
bis created beings alike, you then can begin to arraign 
God, for bere you have positive proof that he had 
mercy on some and he hardeneth some. But in the 
first place what court are you going to get to judge God 
by? He was before all things, and by him all things 
exist. He will have mercy, and whom he will he hard- 
eneth. So you have plenty of room to commence judg- 
ment according to your theory. Nay, but O ! man who 
art thou that replyest against God? Shall the thing 
formed say unto him that formed it, Why hast thou 
made me thus? Will you complain against a sov- 
ereign? Hath not the potter power over the clay 
of the same lump to make one vessel to honor 
and another to dishonor? Now, who dare say 
that God hath not a right to make out of the same 
lump one vessel to honor and another to dishonor? 
Now you can again commence to arraign a sover- 
eign for doing with his own clay as he pleases. 
Who has any right to ask the reason why when he 
says that he might show his power ? Has not a potter 
power over his clay to make a vessel of dishonor ? and 
has the vessel any right to complain and say, Why hast 
thou made rne thus? So if carnal reasoning be the 
court, I suppose God must be taken to judgment. If 
man is not able to see the wisdom in God in dealing 
with Pharaoh, and Esau, and Ishmael, how can 
they be capable of measuring arms with a sover- 
eign, and undertake to judge God for his sovereign 



— 244 — 

eternal purpose. Paul says, what if God, willing to 
show his wrath, and to make his power known, endured 
with much long suffering the vessels of wrath fitted to 
destruction ? Now you can commence to arraign a sover- 
eign again. Here he asks, what if God creates vessels 
of wrath, what will you do about it? Yet, where is the 
justice from carnal reasoning? Yet Paul tells that God 
has done it, and also that he might make known the 
riches of his glory on the vessels of mercy which he 
hath afore prepared unto glory. Here is a vessel of 
wrath and a vessel of mercy brought to view, and all 
created by God. And Paul says, hath not the potter a 
right to make them so out of the same lump ? You 
say, the vessel of mercy is the spirit of God, and the 
vessel of wrath is the flesh ; but recollect, they are both 
made from the same lump, and one to honor, and the 
other to dishonor ; and the vessels of mercy, Paul says, 
were even us, whom he hath called ; not of the Jews 
only, but also of the Gentiles. So here are vessels of 
honor, or mercy, of both Jews and Gentiles, of the same 
lump the children are made from. So none of them are 
made from the spirit, but from the same lump of clay ; 
one vessel to honor, and another to dishonor. Behold, 
I lay in Zion a stumbling stone, a rock of offense, and 
whosoever believeth on him shall not be ashamed. So 
God, being a sovereign, he works all things after the 
counsel of his own will, and, from the same clay, makes 
one vessel to honor and another to dishonor. 

Yea, the preparation of the heart in man, and the 



— 245 — 

answer of the tongue, is from the Lord. — Proverbs, i6tn 
chapter, ist verse. 

The L,ord hath made all things for himself ; yea, even 
the wicked for the day of evil. — 4th verse. 

A man's heart deviseth his way, but the Lord direct- 
eth his steps.— 9th verse. 

The lot is cast into the lap, but the whole disposing is 
thereof is the Lord. — 33d verse. 

So God prepares the heart in man, and the answer of 
the tongue, and with the heart man believeth, and with 
the mouth confession is made. So it is with the heart 
man believes, and the Lord directs his steps, and the 
Lord made all things for himself; yea, even the wicked 
for the day of evil. So you again can, according to your 
theory, and of your way of putting it, judge God, for he 
made the wicked for the day of evil. The wicked are 
reserved to the day of destruction ; they shall be brought 
forth to the day of wrath. — Job 21 : 30. 

Hear the wonderful wisdom of God : The Lord pos- 
sessed me in the beginning of his way, before his works 
of old. — Proverbs, 8 : 22 

I was set up from everlasting, from the beginning, or 
ever the earth was. — 23rd verse. When there were no 
depths, I was brought forth; when there were no foun- 
tains abounding with water. — 24th verse. Before the 
mountains were settled, before the hills was I brought 
forth. — 25th verse. While as yet he had not made the 
earth, nor the fields, nor the highest part of the dust of 
the world. — 26th verse. When he prepared the heavens, 



— 246 — 

I was there, when he set a compass upon the face of 
the depth. — 27th verse. When he established the clouds 
above, when he gave the sea his decree, that the water 
should not pass his commandment. — verses 28 and 29. 
Then I was by him as one brought up with him. — 30th 
verse. Yea, wisdom was with the Lord from the be- 
ginning, when he from the same lump made one vessel to 
honor and another to dishonor, and shalt a vessel from 
the same lump ask why has he made me thus: I am 
the Lord and there is none else, there is no God beside 
me. — Isaith 45th chapter and 5th verse. I am the Lord 
and there is done else. — 6th verse. I formed the light 
and create darkness, I make peace and create evil, I 
the Lord do all these things. — 7th verse. Woe unto 
him that striveth with his maker, let the potsherds 
strive with the potsherds of the earth. Shall the clay 
say to him that fashioned it, what makest thou or thy 
work, he hath no hands — 9 verse. Woe unto him that 
saith to his father, what begettest thou? or to the 
woman, what hast though brought forth ? — 10th verse, 
I have made the earth and created man upon it. I, even 
myihands have stretched out the heavens, and all their 
hosts have I commanded. — 12 verse. For thus saith 
the Lord that created the heaven, God himself, that 
formed the earth and made it, he hath established it, he 
created it not in vain, he formed it to be inhabited. I 
am the Lord and there is none else. — 18 verse. I will 
not trouble the reader, to bring forth further proof of 
the wisdom, power and wonderful purposes and decrees 



1 



— 247 — 

of the Mighty Sovereign who worketh all things after 
his own council and will. And now to the vessel of 
honor whom God hath afore prepared unto glory. Even us 
whom he hath called not of the Jews only, but also of 
the Gentiles. So, it is those the Lord has called of both 
Jews and Gentiles. Romans 9 chapter and 24th verse, 
an Paul addressed his letters to the Romans thus : To 
all that be in Rome beloved of God, called to be saints. 
And in the 8th chapter, beginning at the 28th verse, 
and we know that all things work together for good to 
them that love God; to them who are the called, accord- 
ing to his purpose. So again it is them that are call- 
ed, not of the Jew only but of the Gentile, to all that 
be in Rome beloved of God, called to be saints. So, it is to 
them that are called to be saints, for who he did foreknow 
he also did predestinate to be conformed to the image of his 
Son, that he might be the first born among many breth- 
ren. — Verse 29. Moreover, when he did predestinate 
them he also called, and when he called them he also 
justified, and whom he justified he glorified. — Verse 30. 
So in God's wisdom it is to them he hath called, both of 
Jews and Gentiles, and them he also predestinated to 
be conformed to his Son, and he sanctifies them, he jus- 
tified them, he glorified them, and then Paul asks who 
shall lay anything to the charge of God's elect. So how 
will my opponent lay anything to the charge of God's 
justified members, the body of Christ? Yet my oppo- 
nent has asserted without the least hint of proof that a 
part of Christ will be burned ; that all Christ's mem- 



— 248 — 

bers must burn. Yet Paul condemns such ideas, and 
asks the question, Who shall lay anything to the charge 
of God's elect, his called, his chosen? Webster says 
elect is to choose. So his chosen members, his called, 
of both Jews and Gentiles. For Paul said, when he 
addressed the Church at Ephesus, And to the faithful in 
Christ Jesus according as he hath chosen us in Christ 
Jesus before the world began. Yea, the Gentile breth- 
ren at Ephesus and faithful in Christ Jesus were chosen 
in him before the foundation of the world. His chosen, 
his elect, his called, according to his purpose ; yea, his 
members, his temple, which are the bodies of his chil- 
dren, are washed, are sanctified, are justified, and that 
by the spirit of our God. Whom God foreknew and 
predestinated he called, and justified, and glorified. And 
who will then stand up in the face of all this and as- 
sert, without one word of proof, that Christ's members 
will be resurrected to burn ? Is it not assuming all the 
self-righteousness of Satan to invent such an assertion 
in the face of so much positive Scripture testimony, 
that the bodies of Christ's children, which Paul says 
are the members of Christ, and the temple of God 
which is holy, which is sanctified, and justified, and that 
by the spirit of our God, to charge such punishment to 
God's elect, his chosen, his called, his foreknown and 
predestinated children ? Yea, a man must assume 
great self-conceit to bring or charge such punishment 
to God's elect, when Christ so pointedly testified. As 
I pointed out in my first letter that the righteous, those 



— 249 — 

that are made righteous by the blood of Christ and by 
the faith of Jesus Christ unto all and upon all that be- 
lieve, to assume they must burn. For with the heart 
man believes, and the preparation of the heart in man 
and the answer of the tongue is of the Lord. Yea, the 
righteous are resurrected unto life eternal. So the 
righteous, the justified, the sanctified, the washed, the 
glorified members of Christ die. Not the spirit, as 
my opponent has it, for he as well as the Scriptures 
has said spirits do not die, but it is those righteous that 
die that are resurrected, for how can you have a resur- 
rection without a death, and as spirits do not die you 
can have no resurrection of righteous spirits, for they 
do not die. So it is the righteous that die, the bodies 
of the saints, which bodies are the members of the 
body of Christ and the temple of God, which temple is 
holy, is righteous, is justified and sanctified, and that 
by the spirit of our God. Yea, Paul has forever settled 
Universalism as a delusion, for he has said there is a 
resurrection of the just. So the just must die. Is 
there none just? What does the Scripture say about 
just Lot and righteous Job, and the bodies of the chil- 
dren being the members of Christ, which is the temple 
of Christ, and is holy by the spirit of our God, not by 
the work of the flesh, but made holy by the spirit. 
Blessed is the man to whom the Lord imputeth right- 
eousness without work. Blessed is the man to whom 
the Lord will not impute sin ; whose sins are covered, 
and that by the spirit of our God. Yea, honor God 
17 



— 250 — 

with your bodies, is what he told the Corinthian breth- 
ren. He always directed such blessings to the faithful 
in Christ Jesus. All of Paul's letters were very point- 
edly directed to the churches in Christ, and to the faith- 
ful in Christ, which is the members of Christ, and tells 
them not to walk as other Gentiles for they have not so 
learned in Christ, for the Church, Paul says, is the body 
©f Christ, and members in particular. So the potter 
hath made one vessel to honor and another to dishonor 
from the same lump. There is a resurrection of the 
just and unjust. Both die ; neither one are spirits, for 
spirits do not die, but both are resurrected so both are 
dead. To be resurrected, one is just, the other, unjust ; 
©ne of honor, the other of dishonor, and all from the 
same lump. One a vessel of mercy, and one a vessel 
of wrath, and all from the same lump. God makes 
known his wrath on the vessels of wrath and his mercy 
on the vessels of mercy of both Jews and Gentiles that 
he calls justified and sanctified. The righteous, the 
sanctified, washed and justified, is resurrected into life 
eternal. So, they have been dead to be resurrected, or, 
will have to die to be resurrected. But my opponent 
has laid a very pointed obstacle in his own way : of 
turning the righteous into the inner man, or spirit, by 
saying the spirit does not die, so it is the holy members 
of Christ that die, whose bodies are Christ's members 
and God's temple, which temple is holy, and that by the 
spirit of God, they stand wholly acquitted in Christ. 
Washed, justified and sanctified in Christ by the spirit 



— 251 — 

of our God, he is their life and they are his members, 
so, when his justified and righteous members are resur- 
rected they are resurrected into life eternal, but the 
wicked into everlasting punishment. 

So it is easy to explain how they are made righteous, 
justified, sanctified and washed. It is by the spirit of 
our God. Not by works of righteousness which we have 
done, but according to his own purpose and grace 
which was given us in Christ Jesus before the world be- 
gan. He hath saved us and called us with an holy call- 
ing, and whom he calls he justified. This was ad- 
dressed to the faithful in Christ, to the brethren in 
Christ, not universally applied to all mankind. My op- 
ponent has tried to give a universal application to all 
mankind of the Scriptures, but he said one thing I am 
very thankful for, and that was, he said that Webster 
says all means all spoken to. So in the application of 
Scripture it is to all spoken to, and it is only applied to 
the family of Christ, for in the beginning of the New 
Testament it says the Book of the Generation of Jesus 
Christ, and how can there any be his generation unless 
they generate from him ? So in all the epistles written 
by the apostles. In the outset or beginning of these 
epistles the characters addressed are specifically named, 
and in all cases it is the called, faithful and chosen 
members in Christ. There is not an epistle written 
only to the members of Christ. Paul says, His genera- 
tion is a chosen generation, a royal priesthood, a holy 
nation ; that they should show forth the praises of him 



— 252 — 

who fitteth all in all. So when my opponent gave a 
universal application of the diversities of gifts in the 
churches, as he did in the 12th chapter of I Corinthi- 
ans. He there took the promises given to the members 
of the body of Christ and gave them to dogs, and 
whoremongers, and idolaters, and whosoever loveth and 
maketh a lie. Paul testifies pointedly in the 4th verse 
of the 12th chapter, there is diversities of gifts, but the 
same spirit; and there are differences of administration, 
but the same Lord ; but the manifestation of the spirit 
is given to every man to profit withal. All means all 
spoken to. Now, in the 18th verse, Paul says, But now 
hath God set the members, everyone of them in the 
body as it hath pleased him, and now are they many 
members but one body. And in the 27th verse he says, 
Now ye are the body of Christ, and members in partic- 
ular. 28th verse, And God hath set some in the 
churches, first Apostles, second Prophets, thirdly teach- 
ers, and so forth. So there is a diversity of gifts in 
the church, for the perfecting of the body. So Paul 
was applying this Scripture to all spoken to, and that 
was the church of Christ and members in particular of 
the body of Christ. So here again he (my opponent), 
has wrested the application Paul gives of the Scripture, 
and applied it to those that have not the spirit of God, 
for Paul says, If any man have not the spirit of Christ 
he is none of his, and as many as are led by the 
spirit of God they are the sons of God, and if sons, 
then heirs of God and joint heirs with Christ. Now, 



— 253 — 

if so be they have the spirit of Christ, and are led by 
the spirit of Christ, they are the sons of God. And in 
Paul's application of the diversities of spirits, he is ap- 
plying them to the members of Christ, and says, ye are 
the body of Christ, and has set some in the church — 
some to preach, some to teach, some to prophesy. So 
again when we" apply it, as my opponent says Webster 
does, all means all spoken to ; and if my opponent will 
look carefully, he will find all the Scriptures are applied 
to a certain people, and the New Testament is applied 
to the generation of Jesus Christ, and all of Paul's writ- 
ings were directed to the faithful in Christ, the especial 
members of Christ, the temple of the Holy Ghost, which 
temple is holy. Now look at his application of his let- 
ter to the Phillipians, he says, to all the saints in Christ 
Jesus, which are at Phillipi. . So all means all spoken 
to ; it is to all the saints in Christ, and when he ad- 
dresses his letter to the Colossians, he says, "To the 
saints and faithful brethren in Christ which are at 
Colossia." So Paul's letter here was only addressed to 
the saints in Christ. Now we will go to Paul's letter to 
the Thessalonians. Unto the church of the Thessalon- 
ians, which is in God, the Father, and in the Lord, 
Jesus Christ. So it is in those that are in God, and in 
the Lord, Jesus Christ, saying, Brethren, knowing your 
election of God. So again it is the elect, the chosen 
and faithful in Christ Jesus, and not to sorcerers, and 
whoremongers, and extortioners. And to the church at 
Rome, to all that be in Rome, beloved of God, called to 



— 254 — 

be saints. So in Rome, Paul tells us, there were some 
called to be saints. But if my opponent will read the 
Acts of the Apostles, he will find that Paul was perse- 
cuted much while at Rome, by those out of the church. 
Yea, in all the countries where he visited the churches, 
which were in Christ, he was beaten and tortured, and 
fled from one city to another. And in many of his epis- 
tles to the faithful in Christ, he warns them in regard to 
those that are without, which he calls dogs ; and who- 
soever that loveth and maketh a lie, to abstain from fol- 
lowing after them. But Paul gave a universal applica- 
tion of his letter to all the members of Christ in every 
nation. There were believers of all men in all nations, 
so he (Christ), in that sense, was the Saviour of all men. 
We will now go to the 15th chapter of I Corinthians, as 
my opponent has found so much to talk about there. 
He finds that Paul said, when he was proving the res- 
urrection of the bodies of the saints, as this letter was 
only addressed to the faithful in Christ, he has told 
them, as in Adam all die, even so in Christ shall all be 
made alive; and calls a note of attention, and explains 
himself by saying, "But every man in his own order." 
Why did Paul call this note of attention, and speak 
of every man in his own order, Christ the first fruits, 
afterwards they that are his at his coming. Are there 
some that are not his at his coming ? If not why should 
Paul say: But every man in his own order, Christ first, 
then they that are his at his coming. Why did he not 
give it the application my opponent did, and say, Christ 



— 255 — 

first, then all mankind at his coming? Bnt Panl did 
not use much Universal doctrine in his preaching. 
Now what did Paul mean in the 8th chapter of Romans 
when he said, If any man have not the spirit of Christ 
he is none of his ? So as many as are led by the spirit 
of God, they are the sons of God. Now it is them 
that have the spirit that are his. So when Paul said: 
But every man in his own order, Christ first, afterwards 
they that are his at his coming, so it is not very well 
suited to a Universalist. Now my opponent said I 
changed the reading of that passage. I guess I did not ; 
I gave my construction on it, and if the reader does not 
believe it he can let it alone. Now we will examine the 
construction I put on that verse, and see if I changed it 
As in Adam all die, even so in Christ shall all be made 
alive. Now I gave it as my opinion that they that are 
in Adam die in Adam, and they that are in Christ are 
made alive in Christ. Paul says the dead in Christ 
shall arise first. I Thessalonians 4 : 16th, For if we be- 
lieve that Jesus died, and arose again, even so them 
which sleep in Jesus, God will bring with him. — 13th 
verse. So the dead in Christ, they that are asleep in 
Jesus, shall arise first. There is a resurrection of the 
just and unjust, but every man in his own order, Christ 
first, afterwards they that are his at his coming. They 
that are dead in Christ and asleep in Jesus ; they that 
are his, and none are his but those that have the spirit 
of Christ. And Jude says some had not the spirit ; and 
Paul says, faith is the fruit of the spirit ; and he says 



— 256 — 

all men have not faith. So if they have not the spirit 
of God how can they have the fruits of the spirit, which 
is faith ? Howbeit says Paul, that in every man is not this 
knowledge, but those that had the knowledge got it from 
God, who commanded light to shine out of darkness, 
and shine in their hearts, to give them the knowledge 
of the truth, in the face of Jesus Christ. So Paul knew 
what he was talking about when he said, as in Adam 
all die. He only said as it was. So he did not say that 
all die in Adam. He only said as it were so. As in 
Adam all die, even so in Christ shall all be made alive, 
but every man in his own order. Paul has badly spoiled 
my opponent's universal application to all mankind in 
that verse, by explaining, that it was those that were 
Christ's at his coming. Now let us examine the reading 
my opponent gave. He says that Paul said that every 
one that died in Adam was made alive in Christ. Now 
who has changed the reading this time ? There is not 
a word said about the same number that die in Adam 
being made alive in Christ. Paul only said it was those 
that were Christ's at his coming. So here again he has 
manufactured some Scripture. Now if my opponent 
will look at that passage closely he will find he has been 
inventing some more Scripture, some of his own man- 
ufacture — I suppose he can call it home-manufacture, or 
home-spun. There is not one word said in that chap- 
ter to prove that the same number that die in Adarn are 
made alive in Christ. Paul has forever settled that — it 
is those that are Christ's at his coming, and I will 



— 257 — 

heartily agree with Paul in all lie has said in that chap- 
ter, and am very glad that Paul has forever settled in 
the minds of all true believers that there is a resurrection 
of the mortal bodies, both of the just and unjust. It is 
earnestly contended by me that the righteous are resur- 
rected into life eternal, and the wicked into everlasting 
punishment. But the mortal bodies are all resurrected, 
both of the just and unjust — one to life and one to dam- 
nation, as the Scripture has so positively said. Daniel 
has said, When they that sleep in the dust shall awake, 
some to life and some to damnation, or shame and ever- 
lasting contempt. Now, here in these verses in Daniel, 
my opponent has run into another erroneous error, 
which we will now examine. He says, in order to set 
aside the division in the resurrection, it is the spirit 
that is asleep in our bodies that awakes, some to life 
and some to shame and everlasting contempt. Now, 
how is this. Will he have some of the spirits of God 
awake to shame and everlasting contempt ? So again 
he gets God's spirit in peril, for he has termed it the 
spirit of God by the application he gave it. So he did 
not get out of one tight place, but got into another. So 
in all his mis-applications, when he undertakes to twist 
God's truths, he is sure to get his foot in the fire. 

Now, I must say that I am glad he has undertaken 
to oppose the division in the resurrection, for by so 
doing it has enabled the reader, while following me 
through, examining his inventions of worlds, and in- 
ward man, and his application of dusts, and his appli- 



— 258 — 

cation of the sheep and goats, and calling Paul's mind 
Paul himself, or inward man or spirit. It has been 
handled by him in such a way that it, when examined, 
has exposed his work as erroneous, and not in common 
with good understanding. It proves that when a man 
is trying to twist the truth, he makes the truth twist 
himself, for the truth cries out against him for his hor- 
rible figure he gave of the sheep and goats, and his get- 
ting wheat sown in the tares, and then to assume that 
God's holy spirit had been asleep in the dust, which he 
terms is our bodies, and then say some of God's spirits 
awake to life and some to shame and everlasting con- 
tempt, and quickened from being dead in sins, and 
guilty of the most shameful crimes that it is possible 
for man to be ever guilty of. And to cap the whole 
thing, say that Paul's mind was Paul himself, or # spirit, 
or it would prove, if true, that Paul was a spirit. Now, 
if Paul was a spirit, what was the use of his having a 
body at all, if his body was not part of Paul? 

It will easily be seen that I have cut to the line and 
let the chips fall where they belong, but to do justice to 
the reader I wish to say that my opponent deserves all 
the pity possible, for I do not think he, himself, has 
manufactured all of the inventions he put forth. I 
think at least a part of his inventions perhaps were put 
forth by other men whom he has read after, and if he 
has been deluded by the cunning craft of other men he 
should be excused in part, and all the forbearance pos- 
ible should be allowed. I have been plain in this letter. 



— 259 — 

I have not handled his inventions with gloves on, but 
from the bottom of my heart I pity him, and wish him 
to understand that it is his inventions and manufactured 
applications I have handled so sharply, and do not 
charge him with originating all of them for I have seen 
other men's inventions put forth in large volumes 
to mislead the inquirers of truth, but when the blind 
lead the blind they shall all fall in the ditch. It is earn- 
estly desired that my opponent still continue to oppose 
the division in the resurrection and rebut with the in- 
ventions he can consistently put forth, for it is instruct- 
ive, certainly to the reader, to examine his inventions, 
to show what they will run to, and just as sure as he 
invents an application he gets his foot in it. I only 
wish, for his own good, that he will explain away the di- 
vision in the resurrection, for I feel so thankful that 
what Christ has said about the division can not be set 
aside without inventing a world, and that alone proves 
that truth is scarce to set aside the division. When 
I examine all he said about the world, and field, and 
tares, and devil so much the more am I made to see 
that he has got into a mess that he cannot reconcile, 
and especially also the sheep and the goats. 

Now, we will give the division in the resurrection 
some notice. II Thessalonians 3, v. 1-2 : Finally, 
brethren, pray for us that we may be delivered from un- 
reasonable and wicked men, for all men have not faith. 
So Paul wished him and the brethren at Thessalonia 
could be delivered from the wicked and unreasonable 



— 260 — 

men, for they persecuted him. But in the ist chapter 
of the second letter he says : seeing it is a righteous 
thing with God to recompense tribulation to them that 
trouble you and to you who are troubled, when the 
Lord Jesus shall be revealed from heaven with his 
mighty angels in naming fire, taking vengeance on 
them that know not God and that obey not the gospel 
of our Lord Jesus, who shall be punished with everlast- 
ing destruction from the presence of the Lord and from 
the glory of his power ; when he shall come to be glori- 
fied in his saints and to be admired in all that believe 
because our testimony was believed by you in that day. 
Now, is it universal salvation to say those that are to be 
punished with everlasting destruction, from the pres- 
ence of the Lord when he comes to be admired in all 
them that believe ? And in the 2nd chapter, beginning 
at the 8th verse : And then shall the wicked be re- 
vealed, whom the Lord shall consume with the spirit of 
his mouth, and shall destro}' with the brightness of his 
coining; even he whose coming is after the working of 
satan with all power, and signs, and lying wonders, and 
with all deceivableness of unrighteousness, in them that 
perish, because they received not the love of the truth 
that they might be saved. And for this cause, God shall 
send them strong delusions that they should believe a 
lie. Now, is it the inward man that believes ? If so, 
then in this case, the inward man believes a lie. That 
they all might be damned who believe not the truth, 
but had pleasure in unrighteousness. Yea, these un- 



— 261 — 

reasonable and wicked men shall be revealed when the 
Lord shall come, and shall consume them with the 
brightness of his coming; and for this cause God shall 
send them strong delusions that they might believe a 
lie, and all be damned who believe not the truth; and 
shall be punished with everlasting destruction from the 
presence of the L,ord, when he shall come to be glori- 
fied in his saints, and to be admired in all them that 
believe. But to the Thessalonian brethren he says: 
But God hath from the beginning chosen you to salva- 
tion through sanctification of the spirit and belief of 
the truth. Ye, the bodies of the saints are the temple 
of God, which temple is holy, and that by the spirit of 
our God. And to the Corinthians : Know ye not that 
your bodies are the members of Christ, and to the Thessa- 
lonian brethren, who Paul said was in Christ, Jesus, God 
hath from the beginning chosen you to salvation, but the 
wicked, whom God shall send strong delusions that they 
might believe a lie, and all be damned who believe not 
the truth, shall be consumed with the spirit of his 
mouth, and shall be punished with everlasting destruc- 
tion from the presence of the Lord. So, if everlasting 
destruction can be limited, then the everlasting happi- 
ness of the saints that arejin Christ Jesus can be limited, 
but the wicked are to be revealed at that day. Now, 
Paul says, let no one trouble you as though the day of 
Christ is at hand; let no man deceive you for that day 
shall not come until there be a falling away first and the 
wicked man of sin be revealed. So, according to Paul 



— 262 — 

and the revelator, just before trie last or trie day of 
Christ's coming, there shall be a falling away first. And 
when the revelator, John, is telling of the wonderful 
workings of God that he was enabled to view by being 
carried away in the spirit, when he was shown the judg- 
ment that would appear at the last day or coming of Christ 
when he shall sit upon the throne of his glory. And 
he saw the dead, small and great, stand before God, and 
the books were opened, and another book was opened, 
which was the book of life. Let the reader mark the 
expression that when the books were opened there was 
another book, there which was the book of life, and the 
dead were judged out of the books. Now he did not 
say they were judged out of that other book, which was 
the book of life, but out of the books in the plural 
number. Out of the books. Of the things which were 
written in the books according to their works. And the 
sea gave up the dead which were in it, and death and 
hell delivered up the dead which were in them, and 
they were judged every man. Now, its every man 
according to their works, and death and hell wast cast 
into the lake of fire, which is the second death, and all 
those or whosoever was not found written in that book 
of life. Now, let the reader keep before him the two 
books. Whosoever was not found written in the book 
of life was cast into the lake of fire. And after all that 
transpired, John breaks forth in the next verse, which 
is the i st verse of the next chapter, which is the 21st 
chapter, and says he saw a new heaven and a new 



— 263 — 

earth, for the first heaven was past away, and there was 
no more sea. And he goes on in the next verse and 
tells what else he saw that would transpire at that time 
as a matter positively fixed and sure to come ; and saw 
the holy city, New Jerusalem, coming down from God 
out of heaven, prepared as a bride adorned for her hus- 
band, and he heard a great voice out of heaven, saying, 
Behold, the tabernacle of God is with men, and he will 
dwell with them and they shall be his people, and God 
himself shall be with them and be their God, and God 
shall wipe away all tears from their eyes, and there 
shall be no more death, neither sorrow nor crying, 
neither shall there be any more pain. And he that sat 
on the throne said, It is done ; I am Alpha and Omega, 
the beginning and the end. Yea, he is the first and the 
last, and gave the seas their bounds, and he is God, 
and beside him there is no Saviour. And he goes on in 
the next verse and says, or the same verse and says, I 
will give unto him that is athirst of the fountain of the 
water of life freely. Yea, after he has given us such 
positive proof what will transpire so positively at that 
time when there shall be a general judgment, he forever 
cut off all occasion for the Universalists, and slapped 
them square in the face as imposters, and pointedly tells 
us that at that time all those that were not writ- 
ten in the Book of Life were cast into a lake of fire, 
which is the second death, and all those that had wor- 
shiped the beast and his image were cast into the lake of 
fire ; and the beast and false prophet were cast alive 



— 264 — 

into the lake of fire, which burnetii with fire and brim- 
stone forever and ever, and the smoke of their torment 
ascendeth up forever and ever: Who can limit forever 
and ever without limiting God's kingdom, which is 
forever and ever. And if all these are cast into the lake 
of fire, which is the second death, it being all those 
whose names were not written in the Book of Life, is it 
any consolation for any man to try to console himself in 
the face of a sovereign God, who is Alpha and Omega ? 
whose spirit gave to John those glorious blessings to be 
given to those who were written in the Book of Life. 
And as a further and positive declaration against Uni- 
versalism, after the spirit had told John of the blessings 
that should befall those that should not see death any 
more, neither sorrow nor pain ; he then added more to 
his glowing blessings that should come upon those that 
should have no sorrow nor pain, and gave them to un- 
derstand they should not be tortured any more with the 
wicked; for in the 8th verse of that 21st chapter, after 
he has told them of all the blessings to come upon those 
written in the Book of Life, he says: But the fearful, and 
unbelieving, and the abomiuable, and murderers, and 
whoremongers, and sorcerers, and idolaters, and all 
liars, shall have their part in the lake which burneth 
with fire and brimstone, which is the second death. 
Now, how is this for my Universalist friend ? After the 
new heaven and new earth, after the righteous have no 
sorrow nor pain, and all tears are wiped from their eyes, 
then, after this, he tells them that the wicked are to 



— 265 — 

have their part in the lake of fire, which is the second 
death. Now, did the new heaven benefit those in the 
fire, or second death, where all those beasts and false 
prophets, and dragons, and devils, and death, and hell, 
were cast, and all that had worshiped the beast and his 
image, and had received the mark of the beast, whose 
names were not written in the Book of Life. Now, the 
truth is what every reader wishes to know about the fu- 
ture, and why not give them the exact language of 
John, the revelator, and not try to deceive them, for 
there is no Scripture in the Bible that gives us any ac- 
count of any that are cast into this everlasting fire ever 
coming out again, for it is everlasting, and the smoke 
of their torment ascendeth up forever and ever. 

Where did my opponent get that idea that hell has to 
die to make the second death ? It is no more hell that goes 
into the second death than the beast and false prophets, 
and all those that worshiped the beast and his image 
whose names were not written in the book of life, all 
those that are cast into the lake of fire ; they are in the 
second death. So, you see, the new heaven and new 
earth do not benefit those that are in the second 
death. They are in death in a lake of fire, and the 
smoke of their torment ascendeth up forever and ever. 
They are punished with everlasting destruction from 
the presence of the Lord and are consumed with the 
brightness of his coming. The goats, the tares, the 
bad fish shall go away into everlasting punishment, 
everlasting fire prepared for the devil and his angels, 
18 



— 266 — 

when he divideth the nations and separates one from 
another, the righteous, the justified, the glorified, the 
washed, the sanctified by the spirit of our God, the mem- 
bers, Christ, the temple of the Holy Ghost, which temple 
is holy, those whose bodies are the members of Christ, 
these are resurrected into life eternal. The just, the good, 
those chosen in Christ and created in Christ before the 
foundation of the world, those that had the righteous- 
ness, which is by faith of Jesus Christ, unto all and upon 
all that believe. So just Lot and righteous Job are among 
the number. Those whose sins are covered, those to 
whom the Lord will not impute sin, those to whom the 
Lord imputes righteousness without works, those whom 
the Lord is their righteousness, those whom he chose in 
him before the foundation of the world, that they should 
be holy and without blame before him in love, yea they 
stand acquitted without blame before him in love, justi- 
fied by the spirit of our God, not by works of righteous- 
ness which they have done but according to his own 
purpose and grace which was given us in Christ Jesus 
before the world began. So he that is Alpha and Omega, 
the beginning and the ending, he purposed it before the 
world began. He has made of the same lump one vessel 
to honor and another to dishonor, yea, from the same 
lump. So that the unbeliever, the sorcerers, the whore- 
mongers shall all have their part in the lake of fire 
which is the second death. So amen to the punish- 
ment of the wicked and the justification of the believer. 
The Lord our God has spoken it, let all blaspheming 






— 267 — 

tongues be still, for who shall take God to judgment, or 
who shall say to him that formed him, why hast thou 
made me thus ? He created the vessel of wrath and the 
vessel of mercy. He created all things for a purpose, 
yea, even the wicked for the day of evil. I am God, 
and beside me there is none else. Amen 

Now, reader, we will, in short, examine a few of his 
charges. He says I stay away from the nth chapter 
of Romans. What has he found there to break his 
neck on ? We will see how well he did break his neck 
on that chapter. Paul tells us in the first of that chap- 
ter that God hath not cast away his people which he 
foreknew. Is not that in accordance with my doctrine ? 
If my opponent will go to the 8th chapter of Romans, 
he will find that whom God foreknew them he also did 
predestinate to be conformed to the image of his Son ; 
and whom he did predestinate them he also called, and 
them he called he justified and glorified, and such 
blessed characters as these he has not cast away ; God 
forbid. But he blinded their eyes until the Gentiles be 
brought in, and he says I would not have you ignorant, 
brethren ; they were enemies for your sakes, but as 
touching the election they are beloved for the Father's 
sake. They were broken off that the Gentiles might 
be grafted in — a wonderful purpose, indeed. That he 
might show the exceeding riches of grace upon them, 
he has called not of the Jews only but also of the Gen- 
tiles. But they are not all Israel that are of Israel, but 
in Isaac shall thy seed be called. And when Paul 



— 268 — 

preached to the Gentiles he said : As many as were or- 
dained to eternal life believed. And he told them to 
not walk as other Gentiles in the vanity of their mind, 
that had been the children of wrath even as others, but 
God who is rich in mercy, for his great love wherewith 
he has loved us even when dead in our sins, both 
Jews and Gentiles, even as many as the Lord our God 
shall call. He considered them all in unbelief that he 
might have mercy upon all. All means all spoken to 
and of. So here he is speaking in this chapter of God's 
people which he foreknew ; whom he predestinated, 
justified, glorified and called, and washed and sancti- 
fied by the spirit of our God. Their bodies are the 
members of Christ, the saints of the Most High, the 
temple of the Holy Ghost, which temple - is holy ; 
chosen in Christ before the foundation of the world ; 
saved and called with an holy calling, not according to 
their works, but according to his own purpose and grace, 
which was given us in Christ Jesus before the world 
began, the especial members of Christ. 

It is earnestly desired by me that when any Scripture 
is cited, for the reader to look who the characters are 
that are addressed. It is in all cases directed to the 
saints and faithful in Christ, to the churches in Christ, 
and those that are called to be saints. Paul says : We 
Preach Christ and him crucified, to the Jews a stum- 
bling block, and to the Greeks foolishness, but to them 
that are called, Christ the power of God and the wisdom 
of God. And in the same chapter in Corinthians he 



— 269 — 

says : The preaching of the cross is to them that perish, 
foolishness ; but to us which are saved, Christ the power 
of God. So it is foolishness and a stumbling block to 
both Jews and Greeks, but to them that are called, of 
both Jews and Greeks, it is power and wisdom. So 
of both Jews and Greeks to them that perish it is 
foolishness, but to us which are saved, of both Jews and 
Greeks, it is wisdom. So here are Jews and Greeks 
that perish and Jews and Greeks that are saved. Some 
of the Jews and Greeks are lost, or do perish, and some 
saved. And are the members of Christ the temple of 
God, which temple is holy? Some are to perish; not 
inward and outward man, but both of the Jews and 
Greeks. I will now ask my opponent one more ques- 
tion in regard to his chaff, that he thought was a fit 
figure to the tares, and goats, and bad fish. Does chaff 
have any seed of its own ? Will you get any grain if 
you sow nothing but chaff? Did you ever hear of any 
one sowing chaff, expecting a crop to grow? Was 
not the tares sown, and were they not the children of 
the wicked one ? Can you raise chaff by sowing chaff 
alone ? Has it any seed of its own ? Can you raise 
chaff from chaff? But you can raise tares from tares, 
and goats from goats, therefore your chaff business is very 
light, and will not bring any seed after it is sown. It 
never comes forth again, but goats and tares come forth, 
every seed after its own kind. But how about your 
chaff seed ? I guess it is pretty light, and a little wind 
will blow it away. So it does not take much to blow away 



— 270 — 

your argument on your chaffy business. And now to 
the reader : Search the Scriptures, and read the 20th and 
2ist chapters of Revelations, and if you find that any 
of those characters that were cast into a lake of fire, 
which was the second death, if any of those are ever to 
come out of that fire, I wish some reader would be 
kind enough to cite me the Scripture to prove it. 
My opponent cited to where Paul was admonishing 
the brethren, warning them against ungodly men, keep 
one another from falling into temptation which was ready 
to overtake them in this life, to watch over one another 
for good, pulling one another out of the fire, the burn- 
ing lusts of the wicked here in this life, but had no 
reference to the last and general judgment, when death 
and hell and all those whose names are not written in 
the book of life, shall be cast into that lake of fire 
which is the second death, from whence no traveler ever 
returns to mar the peace of the saints in that new 
heaven and new earth, where there is no pain nor sor- 
row, for the God of heaven hath spoken it. He hath 
made all things for himself, whether they be thrones, or 
dominions, principalities, powers, things in the earth, 
all for his purpose, even the wicked for the day of evil, 
for who hath known the mind of the Lord, or who hath 
been his counsel er? The treachery of Joseph's breth- 
ren in selling him into Egypt was foretold by the Lord's 
prophets long before it took place, and he foretold the 
obstinacy of Pharaoh long before he had a being, and 
also the betrayal of Christ by Judas. Even the number 



— 271 — 

of pieces of silver for which he was sold was foretold 
centuries before it took place, yet Judas used all the 
free moral agency that it was possible for man to use, 
did just as his heart declined, yet in all the freedom he 
acted right in the channel that the prophets had fore- 
told he would do ; and the offering of the silver by the 
Jews was done with all the free moral agency that they 
could desire. They followed the desire of their own 
free will, and did just what the prophet had said they 
should do. And the dividing of his raiment was done 
as freely and willingly as any man could wish to any- 
thing, yet they fulfilled just what the prophet had fore- 
told centuries before. So if man is a free moral agent 
he is free to act out just exactly to the jot and tittle 
what God has decreed. So if God's punishing the 
wicked in the last day makes him unjust, then the 
accuser against God will be compelled to charge God 
with injustice in decreeing and foretelling the terrible 
wickedness of the Jews, of Judas, of Pharaoh, of Jos- 
eph's brethren, of Nebuchadnezzar, whom the Lord said 
he would destroy the nations with, and in creating the 
wicked for the day of evil. He made all things for 
himself, and who can say, Why hast thou made me 
thus, seeing that God hath done these things for his own 
wise purpose ? Let man be still. He is only clay in 
the hands of the potter. 

So finally farewell, with love to all, hoping all may, 
or that God may, reconcile them to the wisdom, power 
and sovereignty of God. 



— 272 — 

Scripture application of the words : All Men and All 
People. 

Universalists are contending for the salvation of all 
mankind because the Scriptures speak of the free gift 
coming on all men, and as in Adam all die, even so in 
Christ shall all be made alive ; and that he considered 
all, both Jews and Gentiles, under sin, that he might 
have mercy upon all, and that he will have all men to 
be saved. 

I now wish to cite not less than thirty passages of 
Scripture, where all men and all people are spoken of, 
only meant a limited number of men, or people, and to 
cite to the reader that the Scriptures used the words 
"all men and all people" when only a multitude of peo- 
ple, or men, was meant ; and also that, in the above 
cited passages, that Universalists give such a broad ap- 
plication of, are only considered by the Scriptures in a 
limited sense. 

Proof: Matthew, 12 : 23. When Jesus went into the 
synagogue of the Jews performing miracles, healing all 
manner of diseases, there was brought unto him one 
possessed with a devil, blind and dumb, and Jesus healed 
him, that he both spake and saw; and all the people 
were amazed. I suppose my opponent will hardly be 
willing to admit that all the people that then inhabited 
the earth were all thereabout the city of Jerusalem, and 
became amazed at seeing Jesus heal the blind man, or, 
that all the people of that country were even present to 
witness the miracle, let alone all the people ; and to 



— 273 — 

give it as Universalists give it, "all people" means all 
that then existed, and all that ever had existed, and all 
that ever will exist ; so that, all the people that were 
amazed were only a limited mnltitude that was present 
at the miracle. 

Also Matthew, 27:25. When Pilate washed his hands 
before the mnltitnde, saying, I am innocent of this 
man's blood, then answered all the people, and said, his 
blood be on us and on our children. 

Here, I presume, my opponent would hardly admit 
but that the "all people" here was only a limited amount 
of the inhabitants of the earth at that time that took 
part in the crucifixion of Christ. Especially he would, 
I presume, be willing to excuse Christ's disciples from 
the "all men" that cried out, "His blood be upon us," 
and I think he will hardly commit himself by denying 
that the "all men" meant only a very limited multi- 
tude, which falls far short of all men. 

Also Mark, 1 : 37 \ When Christ was teaching in the 
synagogue, performing many miracles, casting out dev- 
ils, they were all amazed — meaning a limited number. 
And Simon, and they that were with him, followed after 
him, and when they found him, they said Unto him, all 
men seek thee. Here it is given in a broad, universal 
sense; yet, I presume that those "all men" that were 
seeking Jesus in Capernaum was only a very limited 
amount of all men, or all of Adam's race — those that 
have been, and those yet to be. I feel sure my oppo- 
nent will not commit himself, and say those that were 



—274 — 

then in Capernaum, that were seeking Jesus, were all 
mankind ; yet he has the Scripture application, "all 
men," and will, no doubt, agree with me that all men 
here only meant a limited number of men. 

Also Mark 5th chapter and 20th verse : When Jesus 
and his disciples came into the country of Gadarenes, 
there met him a man out of the tombs that had legions 
of devils, who had his dwelling in the tombs. When 
Jesus healed him, the man departed and began to pub- 
lish in the Decapolis, how great things Jesus had done 
for him, and all men did marvel. Was the all men that 
marveled in I ecapolis all mankind, or was it a limited 
number of the then inhabitants of the earth? And 
if so be that my opponent would commit himself by 
saying that it was all the inhabitants of the earth at 
that time, would it not fall far short of all mankind ? 
For the Universalists apply the word mankind to all of 
Adam's decendants, all that had been and all that will 
be. But I presume my opponent will agree with me 
that the all men that marveled in Decapolis was only a 
very limited number of men. 

Also, Mark 9th chapter and 14th verse : When Christ 
and his disciples came into the land of Genesareth, the 
Pharisees reproved Christ because he and his disciples 
ate with unwashed hands. And when he had called all 
the people unto him he said : Harken unto me and 
understand. I presume that my opponent will have to 
agree with me that the all people that Christ called un- 
to him was a limited multitude of Pharisees in Gen- 



— 275 — 

esareth, and that only a limited number of people dwelt 
in Genesareth? 

Also, Mark 9th chapter and 15th verse : When Christ 
and Peter, and John, and James went unto the mountain 
and Christ was transfigured before them, and Moses 
and Elias appeared unto them, Jesus told Peter, 
John and James they should tell no man until after he 
had risen. And when they returned unto his disciples, 
Jesus saw a great multitude with scribes questioning 
them, and straightway all the people, when they beheld 
him, were greatly amazed, and running unto him saluted 
him. I suppose that my opponent would not admit 
that all the people of the world, especially all mankind, 
were with Christ's disciples when he returned from the 
mountains, but only a limited number of all the people 
of the world. So, that now it seems evident the Scrip- 
ture uses the term, all men and all people, when only a 
limited number of people is spoken of. 

Also Mark 11 : 18th. When Jesus came to Jerusalem 
and began to cast out them that bought and sold, and 
overthrew the tables of the money changers, the scribes 
and chief priests sought how they might destroy him, 
for they feared him, because all the people were aston- 
ished at his doctrine. I suppose that even my opponent 
would acknowledge that those all people that were aston- 
ished at his doctrine in Jerusalem, were only a very 
limited number of the people of the world ; at least 
they would excuse the scribes and chief priests that 
feared Christ, because all people were astonished. 



— 276 — 

Hence it seems evident the Scripture " all people " only 
means a limited number of people. 

Also Mark n : 32d. When again Jesus was walking in 
the temple the scribes, and chief priests, and elders 
asked him by what authority he did these things, he 
told them if they would answer him one question he 
would answer theirs, and he said to them : The baptism 
of John, was it from heaven or of men? They were 
dumb, for they feared the people. All men counted 
John that he was a prophet indeed. Here I suppose 
the " all men " will want to be limited. At least the 
scribes, and chief priests, and elders will be excused 
from calling John a prophet, let alone all mankind, for 
only the Jews knew of John. Hence the "all men" 
must be limited to that number of Jews that knew 
of John, which was only a limited number of the then 
inhabitants of the world, especially when we remember 
that a large part of the then inhabitants of the world 
were in heathenism, and knew not John, for he only 
taught in Judea and in Jerusalem. 

Also Mark 13 : 13th. Jesus told Peter, James and John 
that they should be hated of all men for -my name's 
sake. Here it is evident that from the number "all 
men" must be excluded the followers and disciples 
of Jesus, for they did not hate these three disciples, and 
hence the ".all men " here in this instance is limited to 
a certain number of haters that are called " all men" 
and these haters that are termed " all men " were only 
a very, very small number of the " all men " that sprang 



— 277 — 

from Adam, the " all men" that have been born, and 
those yet to be born. Hence the Scripture term " all 
men," from the Scripture's own application of these 
words, means only a limited amount of men. 

Also Luke 3 : 15th. When John was preaching in the 
Wilderness of Judah, and in the regions around about 
Jerusalem, he at one time came to Jordan, and the peo- 
ple were in expectation, and all men mused in their 
hearts whether he was the Christ. Here the " all men " 
is limited to the people that were in expectation around 
Jordan, and the u all" was those musing in their heart 
whether John was Christ, and I suppose none but Jews 
were in expectation of Christ, for the Gentiles and 
heathens were not musing much whether John was 
Christ, for they then knew nothing of John or Christ, 
but the "all men " in this instance is limited to a num- 
ber at Jordan. Hence the Scripture of " all men " is 
explained by the general subject under consideration. 

Also Luke 3:21, When John was still baptizing at 
Jordan, Now, when all the people was baptized (here a 
limited number in Jordan that was baptized was termed 
all the people), for only Jews came to John's baptism as 
I understand it, for as yet baptism was unknown to 
Gentiles, for it was not until after the crucifixion 
that Peter went and baptized the house of Cornelius, 
which seems to be the first instance of Gentile baptism. 
And Christ, at the time all the people were baptized in 
Jordan, was also baptized, and the heavens were opened. 
Thus the "all people" that were baptized at Jordan was 



— 278 — 

a limited number of Jews, and the all men and all 
people so often spoken of in Scripture must be allowed 
as the Scripture term of a limited number. I am aware 
that in many instances we commonly, when quite a 
number of people are going into any matter or organi- 
zation, especially when it is very common for the people 
of any vicinity to be doing or going into any organiza- 
tion, it is commonly said, everybody is going to this or 
that, as the case may be. And we have now proved by 
what we have examined, that this is true of the term 
all men or all people, in Scripture. 

Also, Luke 4:15, And when Jesus taught in their 
synagogues, being glorified of all. Here the all means 
those of that synagogue. 

Also, Luke 7 : 30, as proof that all the people were 
not baptized in Jordan. 29th, And all the people that 
heard him and the publicans justified God, being bap- 
tized with the baptism of John. 30th, But the Phari- 
sees and lawyers rejected the council of God among 
themselves, being not baptized. So the all people must 
be limited, and those Pharisees and lawyers must be 
excused from the number. 

Also, Luke 8 : 47, And the woman that had been 
healed from her issue of blood, when she saw she was 
not hid, she came trembling and falling down before 
him she declared unto him before all the people for 
what cause she had touched him. This was while Jesus 
was on his way to the house of Jairus, the ruler of the 
synagogue, to heal his daughter, and the all people here 



— 279 — 

is limited to that multitude that thronged him on the 
way. And I feel quite certain that my opponent will 
not commit himself by saying the all people here meant 
all the people of the world, for in the 52d verse it reads 
thus : And all wept and bewailed because the daughter 
of Jairus was dead. And I feel quite certain my oppo- 
nent will agree with me that the all people and all that 
wept was only a very limited amount of the all people 
that then inhabited the world, let alone all of Adam's 
race — those that had been born and those yet to be 
born. 

Also Luke, 13 : 17 : When Jesus healed the woman 
that Satan had bound for eighteen years on the Sab- 
bath day, the Jews marveled that this should be done 
on the Sabbath day, and when he had said these things 
all his adversaries were ashamed and all the people re- 
joiced. I think no sane man would except only that 
a limited number that was with him before he started to 
going through the villages on his way toward Jerusalem, 
for all the people had not so much as heard that there 
was a Christ, that is, all the then inhabitants of the 
earth, for so the Scripture informs us. Hence the " all 
people " in this case can only be limited to a small por- 
tion of all men, and confine it to a limited number that 
heard and seen the miracle he performed upon the 
woman. 

Also Luke 18 : 48 : When Jesus was nigh unto Jerusa- 
lem a certain blind man sat by the wayside begging, 
and hearing the multitude he inquired what it meant, 



— 280 — 

and when he understood that Jesus was pasing by, he 
cried with aloud voice, Jesus have mercy upon me, and 
Jesus saith, receive thy sight. And all the people, when 
they saw it, gave praise to God. Now, the " all peo- 
people " in this instance is limited to that multitude 
that was with Jesus when he was nigh unto Jerusalem, 
and saw the miracle ; for I presume that none will 
claim that all mankind witnessed that miracle. Hence, 
" all men, " in this instance, is limited to the present 
multitude that saw the miracle ; likewise, all cited Scrip- 
tures when all men or all people is spoken of. The 
Scriptures, then, give explanation that only a limited 
number is meant ; the Scriptures explain themselves. 

Likewise, Luke 19th chapter and 48 verse : The 
scribes and chief priest were again at a nonplus, as well 
as the chief of the people, and could not find what they 
might do, for all the people were very attentive to hear 
him. Here all people is limited to those that were 
attentive to hear Christ, and those chief priests and 
scribes and chief of the people will have to be excused 
from the all people; for they were nonplused as just 
what to do, for all people were attentive. iVt least these 
scribes and chiefs did not include themselves among 
the all people that were so attentive to hear Christ. In 
this instance as in all others, the Scriptures explain 
themselves, that the all men and all people is limited. 

Also, Luke 26th chapter and 6th verse : When Jesus 
inquired of the baptism of John, whether it was of 
heaven or man, the)' reasoned among themselves : If 



— 281 — 

we say from heaven, he will say : Why then believe ye 
him not? But if we say of man, all the people will 
stone us. I suppose it will not be admited that these 
Pharisees were included in that number, all people, 
for it is not reasonable they would stone themselves, or 
fear themselves, yet they feared that all the people 
would stone them. Here it is evident that only a very 
limited number of mankind were expected to stone 
the Pharisees. 

Likewise, Luke 21st chapter and 17th verse : And 
ye shall be hated of all men for my name's sake. A 
repitition of what was recorded in Mark. Yet it is not 
reasonable that those apostles should hate themselves , 
yet they would have to be numbered with all mankind. 
Here is no question that the words all men or all people 
is limited. 

Likewise, Luke 21st chapter and 38th verse : When 
Christ taught in the temple in the day time and in the 
mount of olives at night, all the people come unto him. 
I suppose my opponent will agree that at least he him- 
self was not there, and I, myself, was not, and hence, 
all people in this instance, was only a limited number 
that come to hear him in the temple at Jerusalem, which 
comprised a very limited number of all mankind. 

Likewise, Acts 19th chapter and 19th verse : When 
Paul was teaching at Bphesus, many of them also which 
used curious arts, brought their books together and 
burned them before all men. Here it is all men instead 
of all people, yet the words I presume will be accepted 
19 



— 282 — 

as Synonymous, and it is quite evident that all men in 
this instance does not mean all mankind. For I suppose 
it would be unreasonable to say that all mankind was 
at Ephesus, that these books might be burned before 
them, at least I feel quite certain that my opponent and 
I were not. But the Scripture teaches us in this case 
the books were burned before all men. I suppose my 
opponent will heartily agree with me that all men, in 
this instance at least, is very limited. 

Also, Acts 21st chapter and 27th verse : Paul took the 
four men and went into the temple to be purified, the 
Jews when they saw them in the temple, those Jews 
which were of Asia, stirred up all the people and laid 
hands on him. I suppose it will not be admitted that 
the all people that the Jews of Asia stirred up, that they 
laid hands on Paul, were all mankind, at least I do not 
think the brethren of Paul were stirred up to lay hands 
on Paul, yet all the people were stirred up to lay hands 
on Paul. Thus we are compelled by the explanations 
of the Scriptures themselves, in all circumstances, to 
limit all men and all people to small multitudes. 

Likewise Acts 22 : 15. When Paul was struck down 
on his way to Damascus, one Ananias was sent to com- 
fort Paul, and said, thou shalt be a witness unto all men 
of what thou hast seen and heard. I suppose he could 
not be much of a witness to those millions of men that 
had died before Paul had an existence ; at least, that 
portion of all mankind would have to be left out of the 
number, which makes it a limited number any way we 



— 283 — 

can work it. And I suppose Paul could not be much of 
a witness to any one after he was dead ; and the mill- 
ions of men that have existed on the earth since Paul, I 
suppose Paul did not witness much to them. So the 
"all men," in this case, are limited to those Paul wit- 
nessed unto while here, which was to each different na- 
tion, or tongue. And when Cornelius had received the 
Holy Ghost, it was claimed the Gentiles had received 
the Holy Ghost, when only a limited number had re- 
ceived the Holy Ghost. Hence, in these terms, the 
Scriptures explain themselves — that these terms, "all 
men," and "all people," are limited to the number in- 
cluded in the explanation. 

Likewise in Romans, 5 : 18, where Paul says : There- 
fore, by the offense of one, judgment came upon all 
men to condemnation ; even so, by the righteousness of 
one, the free gift came upon all men unto justification 
of life. It is spoken in the past tense — the free came 
upon all men. How about those that had not yet been 
born ? Did the free gift come upon them ? And, as all 
the former cited instances, "all men" only meant a lim- 
ited number of men. Even so we find in verse 19th : 
For, if by one man's offense, death reigned by one, 
much more they which receive abundance of grace and 
the gift of righteousness, shall reign in life by one, Jesus 
Christ. So Paul seemed to limit the number that 
should reign in life by one, to only those that receive 
abundance of grace and the gift of righteousness. Now, 
I can see no difference in the free gift and the gift of 



— 284 — 

righteousness ; and the gift of righteousness is confined 
to those that receive abundance of grace. Verse 15th : 
But not as the offense, so is the free gift ; for if, 
through the offense of one, many be dead, much more 
the grace of God and the gift by grace, which is by 
one man, Jesus Christ, hath abounded unto many. 
Here, the free gift and the gift by grace, and the gift of 
righteousness, seem to be synonyms ; and they that re- 
ceive abundance of grace and the gift of righteousness, 
shall reign in life by one. So, in this case, as well as in 
the many cited proofs, the "all men" means a limited 
number — they which receive abundance of grace. The 
gift of God is eternal life through Jesus Christ, and 
faith is the gift of God. The gift is a free bestowal of 
faith, grace, righteousness. It is termed the free gift, 
the gift by grace, the gift of righteousness, the gift of 
God. And that the Scriptures may be allowed to ex- 
plain themselves, Paul, in the 3d chapter, in summing 
up the righteousness by the law, says : We have before 
proved both Jew and Gentile were all under sin, for all 
have sinned, and come short of the glory of God, so far 
as righteousness by the law is concerned. But he says, 
now the righteousness of God, without the law, is 
manifested, being witnessed by the law and the proph- 
ets, even the righteousness which is by faith of Jesus 
Christ. Here the righteousness of the law is excluded, 
and the righteousness of faith established in its stead. 
Faith being the gift of God (according to Ephesians, 
2:8), and righteousness by faith, so the gift of right- 



— 285 — 

eousness (in Romans, 5:17), is the righteousness of 
faith, which is unto all and upon all that believe, to de- 
clare his righteousness, that he might be just, and the 
justifier of him that believeth in Jesus. Here, when the 
free gift is understood, it is the righteousness by faith, 
and that is upon all that believe. So the "all men" is 
limited by the free gift of righteousness that came to 
those that have abundance of grace and the gift of 
righteousness, which is the righteousness which is by 
faith of Jesus, unto all and upon all that believe. 

Likewise Romans n-32: For God hath concluded 
them all in unbelief, that he might have mercy upon 
all. Here, Paul is speaking of both Jews and Gentiles 
the same as in chapter 3-5, and also in Galatians 3 : 
They were all under sin that righteousness might be 
imputed unto them that believe, for, in Romans 11-23, 
if they abide not still in unbelief they shall be grafted 
in again, for God is able to do it. Here the unbelieving 
Jews are spoken of: that they may also be grafted in if 
they continue not in unbelief, for he considered both 
Jews and Gentiles all in sin in unbelief that he might 
have mercy upon all. In Galatians 3-22, Paul is speak- 
ing of the condition of the Jews and Gentiles the same 
as in Romans 3, 5-1 1, and now again in Galatians 3-23: 
But the Scripture hath concluded all under sin that the 
promise by faith of Jesus Christ might be given to them 
that believe ; a promise, by faith which is the gift, is 
given to them that believe, for faith is the gift of God. 
Bphesians 2-1 1 : He is the Saviour of all men, 



— 286 — 

especially of them that believe. Having proven the 
word b all men, in all cited places, is limited to a certain 
number of all men or all people, then an everlasting 
task for Universalists is now before them, and that is, 
if, in thirty cited places, all men and all people only 
mean a limited number of men why should these words 
mean anything else in any other chapters of the New 
Testament. I will cite three more passages to prove 
the Scriptural application of all people and all men 
only intended to mean a limited number of men. 

Acts, 3:9: When Peter and John healed the man 
that had been lame from his mother's womb, he went 
leaping and praising God, and all the people saw him 
walking and praising God. Now, was all mankind at 
Jerusalem and saw the lame man walk and praise God ? 
Nay, but a very limited number ; for I suppose that 
only a small portion of the then inhabitants of the 
earth were at Jerusalem, and only a limited number of 
all people or mankind could get into that city to see the 
lame man walking and praising God. 

Also the nth verse of that chapter : And as the lame 
man that was healed held Peter and John, all the peo- 
ple ran unto them in the porch that is called Solomon's, 
greatly wondering. Here I presume all people only 
meant a limited number, for I think all mankind or all 
the people could not get in Solomon's porch, and that 
all mankind or all people were not at Jerusalem to run 
to Solomon's porch to greatly wonder. And also in the 
4th chapter and 21st verse : The Scribes, and Anes, and 



— 287 — 

Caiaphas, andjohn, and Alexander, and as many as were 
of the kindred of the High Priest laid hold on Peter 
and John and set them in the midst. They asked them 
by what authority they had done this thing to the lame 
man, and they threatened them and commanded them 
that they should teach no more in the name of Jesus, 
and they let them go, finding nothing that they might 
punish them because of the people, for all men glori- 
fied God for which was done. Now, I feel very confi- 
dent the all men that glorified God was not all man- 
kind, at least I think my opponent will excuse those 
that laid hands on Peter and John and threatened them, 
were not glorifying God very much, especially so when 
they commanded them to teach no more in the name of 
Jesus. I suppose those persecutors of Peter and John 
will necessarily have to be left off the list of all men, 
and yet in a broad, universal language all men glorified 
God for what had been done to the lame man. Yet I 
presume my opponent will not affirm that all mankind 
was there at Jerusalem to glorify God, and that only a 
small portion of all mankind was there upon the earth 
to glorify God, and that a great portion of mankind had 
not yet been bom to glorify God. Thus the limited ap- 
plication the Scriptures give of the w^ords all men and 
all people will give the Universalists an everlasting 
task to try to make the all men spoken of in Scripture to 
apply to all mankind, and if in all these cited Scrip- 
tures they are limited, then what will the task be to 
make universal salvation out of them ? 



— 288 — 

If the all men that glorified God; and the all men 
that marveled ; and the all men that sought him ; and 
the all men that the books were burnt before ; and the 
all men that were taught everywhere against the peo- 
ple; and the all men Paul should be a witness unto; 
and the all men that counted John a prophet ; and the 
all men that should hate the apostles for Christ's name's 
sake ; and the all men that mused in their hearts ; and 
the all men that Paul was to make see what is the 
length and breadth ; and all the people that were bap- 
tized ; and all the people that saw the woman touch his 
garment ; and all the people that wept ; and all the peo- 
ple that rejoiced when Satan bound the woman eighteen 
years ; and all the people that saw Jesus heal the blind 
beggar ; and all the people that the Jews stood up to 
lay hands on him ; and all the people that were amazed 
because Jesus healed the blind and dumb ; and the all 
people that said his blood be upon us ; and the all peo- 
ple that Christ called unto him ; and the all people that 
ran unto Christ and saluted; and the all people that 
were astonished at his doctrine ; and the all people that 
were so attentive to hear him ; and the all people that 
the Pharisees feared woiild stone them ; and the all peo- 
ple that gave audience unto him; and the all people 
that came to the temple to hear him, are all spoken 
of only in a limited manner. I thus conclude, then, 
that Universalists will have an everlasting task to get 
the words "all men" and "all people" to mean all man- 
kind, and so must admit, in many instances at least, the 



— 289 — 

words "all men" only meant a limited number of men, 
hence, the task to prove that all men means all and that 
all men do not mean all is a task I will wait for them to 
attempt, at least. Hence, an everlasting task for Uni- 
versalists. 

Your most humble servant, 

Newton Pkters. 



Columbus, Ohio. 

I will now answer my opponent's last letter. I was 
fully aware that when I threw the harpoon in regard to 
the natural man and the spiritual man being the same 
man, it would hurt when it struck, but I cannot help it. 
He has darted in every direction, and comes back over 
the same ground, and rehearses, until he can not think 
of any thing but sheep, goat, world, natural man and 
spiritual man and devil, and he has rehearsed it so often 
that it is worn out. And then he got what help he could, 
and he says he has shown my letters to three as able 
ministers as they have in the Baptist ranks, to help 
him, and with all the help he can get he never will show 
but that the natural man and the spiritual man are the 
same man. If he has shown my letters to those three 
ministers, as he said he did, and they all three said I 
would not allow it to go to print, I may now under- 
stand that I am not fighting one alone ; and when I show 
so much Scripture to establish my views, that four can 
not refute it, then greater is the victory. So I will try 
and be very plain in my assertions, and prove every 
point. My opponent has copied the most of Revelations 
to establish an endless misery, and that is all he has 
done with it, for he has proved nothing by it, and has 
failed to do anything with the passages of Scrip- 
ture that I have brought up, to show that our flesh was 



— 291 — 

what was made to perish, and seems astonished to hear 
that the Scripture calls the wicked the world, and says, 
I only just say so, but I certainly have brought up 
Scripture to prove all the arguments I have offered, and 
I will offer a few more passages of Scripture showing 
that our flesh is what was made to go to hell, and that 
hell is not endless, for the creature or flesh shall be de- 
livered from the bondage of corruption, but our Sav- 
iour, the Holy One, did not see corruption, but we have 
to see corruption. To prove this I will call your atten- 
tion to Acts, 3 : 23, Him being delivered by the deter- 
mined counsel and foreknowledge of God, ye have 
taken, and by wicked hands have crucified and slain. 
Acts 26th, Therefore did my heart rejoice and my tongue 
was glad ; moreover, also, my flesh shall rest in hope. 
27th, Because thou wilt not leave my soul in hell, 
neither wilt thou suffer thine holy one to see corruption. 
31st, He seeing this before spake of the resurrection of 
Christ, that his soul was not left in hell, neither did his 
flesh see corruption. So you can see that Christ was in 
hell but was not left there, nor his flesh did not see cor- 
ruption ; so we can see the grave is called hell. And in 
I Corinthians, 15:54, So when this corruptible shall have 
put on incorruption, and this mortal put on immortal- 
ity, then shall be brought to pass the saying that death 
is swallowed up in victory. 55th, O, death where is thy 
sting, O, grave where is thy victory ? So we have only 
one kind of flesh of men and one kind of mortal bodies, 
and that is made spiritual and immortal after death, and 



— 292 — 

not before. So I cannot see why my opponent cannot 
understand that the natural man and the spiritual man 
are the same man ; and he has used sufficient paper in 
trying to convince the reader that I am in error, and 
says he reasons away my arguments. But that is only 
in his mind. He only reasons, and very poor reason- 
ing at that, for he looks at all the Scriptures naturally. 
I guess he cannot help it, for he is about in the condi- 
tion of those that are spoken of in Jude, ioth verse — 
what he knows he knows naturally, as the brute 
beast, and in these he corrupts himself. I am sorry 
to see him look at the parables in this way. He 
has written nearly the whole of his last two letters 
about the sheep, goat, wheat and tares, and has 
a great deal to say because I said the sheep and goats 
spoken of in Acts 25 : 32d was our outward and inward 
man. And before him shall be gathered all nations, 
and he shall separate them as a shepherd divideth his 
sheep from the goats. And because I said the wicked 
represent the flesh and the righteous represent the 
spirit — or the goats represent the flesh and the sheep 
the spiritual. Christ says he separates them as a shep- 
herd divideth his flock. Acts 25 : 34th, Then shall the 
King say unto them on the right hand, come ye blessed 
of my father, inherit the kingdom prepared for you 
from the foundation of the world. And flesh and blood 
can not inherit the kingdom of heaven. So there was 
no kingdom prepared for them, but it w r as the inward 
man or spirit. 35th verse, For I was an hungered and 



— 293 — 

ye gave me meat. I was thirsty and ye gave me drink. 
I was a stranger and ye took me in. 36th verse, Naked 
and ye clothed me. I was sick, and ye visited me, and 
I was in prison and ye came unto me. Now was it the 
spirit that came unto him ? It certainly was, for they 
asked the question of Christ, When saw we thee sick, 
and in prison? They did not see him in person, but in 
the spirit, and neither one had done anything for or 
against him that they knew of; still one went to the 
kingdom prepared for them, and the other went into the 
everlasting fire prepared for the devil and his angels, 
and everlasting fire is called hell. Now what becomes 
of them that go to hell ? Acts 2 : 31st, He seeing this 
before spake of the resurrection of Christ, that his soul 
was not left in hell, neither his flesh did see corruption. 
I Cor. 5-1 : It is reported commonly that there is for- 
nication among you, and such fornication as is not so 
much as named among the Gentiles that one should 
have his father's wife. 3d verse : For I verily as ab- 
sent in the body but present in spirit. 5th verse : To 
deliver such a one unto Satan for the destruction of the 
flesh that the spirit may be saved in the day of our 
Lord, Jesus Christ. Now, we can, see that we are given 
over to Satan to destroy the flesh but not the spirit, for 
that returns to God, who gave it, and Christ's soul, or 
flesh, was in hell, and was not left there, and did not see 
corruption, but our flesh sees corruption for it was made 
for that purpose. And John saw the sea give up the 
dead that was in it, and death and hell delivered up the 



— 294 — 

dead that was in them. These quotations are in Rev. 20- 
13 and Rev. 21-4: And God shall wipe all tears from 
their eyes, and there shall be no more death, neither 
sorrow nor crying, neither shall there be any more pain, 
for the former things are passed away. 5th : Write, for 
these things are true and faithful. O, what a joyful 
sound to a dying people ! For we have so much pain in 
this life it will be joyful when the day comes that there 
will be no more pain. It will not do to say there 
will be no more pain, if some have to go to everlasting 
misery, as my opponent has it. But we see enough 
trouble in this life ; we are punished here all we can 
stand, and some are punished more than they can stand, 
and it is not uncommon to hear of some taking their 
lives on account of trouble, and we have laws here 
to punish crime. Some are sent to the penitentiary 
for life and then, after they pay for the crime here on 
earth, and after they leave this world of woe, if they 
have to be punished forever after they leave here, it is 
double punishment. But, thanks be to God, the day is 
coming when there will be no more pain or sorrow. 

My opponent says the devil sowed the tares, and he 
says the tares are a separate body and spirit from the 
body of the wheat and spirit. So these are separate 
persons entirely. Now, if the devil sowed the tares, 
which I will admit, and if my opponent is correct, the 
devil must helped God create this world. But God 
says he created all things for himself, visible and in- 
visible, things present and things to come, all things 



— 295 — 

were created by him and for him, and he mnst have cre- 
ated the devil and has control and power over him, and he 
can only go just so far, and he torments us continually 
and will till Christ puts all power under his feet. I Cor- 
inthians 18th chapter and 25th verse. My opponent 
says I make no difference in the creatures spoken of in 
Romans 8th chapter and 21st verse, where the creature 
shall be delivered from the bondage of corruption into 
the glorious liberty of the children of God. And the 
flesh is then made the children of God after adoption, 
after the body is redeemed from the grave. I Corinthians 
15th chapter and 39th verse : All flesh is not the 
same flesh, but there is only one kind of .flesh of men. 
Now, if there is only one kind, how can I make any dif- 
ference? 50th verse: Now this I say, brethren, that 
flesh and blood cannot inherit the kingdom of 
God. It has to be changed and made spiritual 
after corporal death, for it cannot be quickened ex- 
cept it die. My opponent has quoted I Corinthians, 
15th chapter and 38th verse : But God hath given it a 
body as it hath pleased him, and to every seed 
his own body. My opponent quotes it, every seed 
its own body. Now there is quite a difference be- 
tween having God's body and our own bodies at 
the resurrection. We are raised and fashioned like 
Christ's glorious body, and that is better than every 
seed having its own body, but is not made spiritual 
until after corporal death, and the holy ghost teacheth 
us to compare spiritual things with spiritual, and nat- 



— 296 — 

ural things with natural, and our flesh is natural until 
death. The wheat and tares are just a representation 
of the flesh and spirit. In St. John, 3d chapter, where 
Christ says : Ye must be born again. So to be born 
certainly shows there is a spirit there, and must be life, 
but does not show itself till after birth ; but after the 
birth, Christ says what is born of the spirit is spirit, 
and that which is born of the flesh is flesh. So this is 
clear and plain, that the birth does not change the flesh ; 
it still remains corrupt, and is not quickened till after 
corporal death. My opponent has accused me of chang- 
ing my views and coming over to his side. I will 
leave this to the reader, for I have certainly stood firm 
to my argument in regard to the flesh being our outward 
man and the spirit the inward man, and that in the par- 
able of the wheat and tares, and the wheat and chaff 
representing our natural and spiritual bodies. And my 
opponent has entirely omitted saying anything about 
the chaff and wheat, but he has been so badly frightened 
about the inward and outward man that he has gone to 
some able scholars, he says, as well as three most able 
ministers, to get help, for he well knew that he was 
gone if the passage in Romans, 7:25: could be as I had 
it; so he flies to scholars, he says, and he and 
they say I am most dreadfully ignorant, or can not 
read. So it is necessary that this Scripture should come 
before the reader again for their consideration, and 
then they can see where the ignorance lies. Ro- 
mans 7:15, For that which I do, I allow not ; for 



— 297 — 

what I would, that do I not; but what I hate, 
that do I. 16th, If then I do that which I would 
not, I consent unto the law that it is good. 17th, Now 
then it is no more I that do it, but sin that dwelleth in 
me. 18th, for I know that in me (that is, in my flesh), 
dwelleth no good thing : for to will is present with me ; 
but how to perform that which is good, I find not. i9th^ 
For the good that I would, I do not ; but the evil which 
I would not, that I do. 20th, Now if I do that I would 
not, it is no more I that do it, but sin that dwelleth in 
me. Now if my opponent is right, it is only Paul, and 
there was only one Paul. It is not fair for Paul to say 
it is not him that sinned, but is only sin sinning. Now 
if we could all creep out that way — say it is not us that 
sins. We ought to have the same privilege that Paul 
had, and if we take my opponent's views, and those of 
the scholars he has went to, we cannot look at it in any 
other light than that Paul gets clear, because he says it 
was not him that sinned. But Paul explains this chap- 
ter so plainly that we will not let my opponent and his 
scholars and ministers mislead us that way, for Paul 
says he does not find how to do good with the 
flesh. Now we can see Paul has been very plain on this 
subject, that it is the flesh that sins, and not himself, 
for if I do that I would not, it is not him that does it, 
for it is the flesh. Romans 7 : 22d, For I delight in the 
law of God, after the inward man. 23d verse, But I see 
another law in my members, warring against the law of 
my mind, and bringing me into captivity to the law of 
20 



— 298 — 

sin, which is in my members. 26th verse, O, wretched 
man that I am ! Who shall deliver me from the body 
of this death? 25th verse, I thank God through Jesus 
Christ our Lord, so then with the mind I myself serve 
the law of God, but with the flesh the law of sin. Now 
when Paul sins he says it is not him, but sin that is 
within him, for with the flesh he can not find out how 
to do good. Now my opponent says he has given 
this Scripture to some scholars, but they must be bright 
scholars ; for it is plain that Paul serves God with 
the mind or inward man, and sin with the flesh. So if 
he does that which he would not, then he says it is not 
him that does it, but he serves sin with the flesh. 

Now, to furnish still more proof showing that Paul 
wanted to be plain on this subject, Gal. 5th chapter and 
17th verse: For the flesh lusteth against the spirit 
and the spirit against the flesh, and these are contrary 
the one to the other. So you cannot do the thing that 
you would. Now, how does this correspond with my 
views ? You can certainly see that Paul must serve 
God with his mind or inward man, but sin with the 
flesh, and when he sins he says it is no more I that do 
it; but when he serves God he says with the mind I my- 
self serve the law of God. Gal. 5th chapter and 19th 
verse : Now the works of the flesh are manifested, which 
are these : adultery, fornification, etc. 21st verse, Envy- 
ing, murder, drunkenness etc, of thee, which I tell you 
before as I have told you in time past, that they which 
do these things, shall not inherit the kingdom of God ; 



— 299 — 

but the fruits of the spirit are love, joy, peace, long suf- 
fering, etc. 23d verse: Meekness and temperance, and 
against such there is no law. So we can see, the spirit 
is not subject to the law, and the flesh cannot inherit 
the kingdom of God, but has to moulder back to dust. 
I Corinthians, 15th chapter and 36th verse : Thou fool, 
that which thou sowest is not quickened except it die. 
Corinthians, 2d chapter, 13th verse : The Holy Ghost 
teacheth us to compare spiritual things with spiritual. 
14th verse : But the natural man receiveth not the 
things of the spirit of God, neither can he know them 
because they are spiritually discerned. The flesh is 
never anything but natural till after corporal death. Cor. 
15-42, So, also is the resurrection of the dead : it is sown 
in corruption ; it is raised in incorruption. 43d, It is 
sown in dishonor ; it is raised in glory. II Cor. 4-16, 
For which cause we faint not, though our outward man 
perish, yet the inward man is renewed day by day. 17 v, 
For our light affliction, which is but for a moment, 
worketh for us a far more and exceeding and eternal 
weight of glory. 18th, While we look at the things 
that are seen, for the things that are seen are temporal, 
but the things which are not seen are eternal. So we 
can see that Paul says here that the inward man is re- 
newed day by day, but the outward man perish, and the 
flesh is seen and it is temporal. So, I guess my oppo- 
nent will have to get more ministers and scholars to 
help him out, for Paul is a Universalist. My opponent 
has gone to Romans 9 to explain away Romans n, where 



— 300 — 

it says, in Romans n, that God hath blinded a part of the 
Jews till he saves all of the Gentiles and gets the full- 
ness of the Gentiles in his kingdom. So this is such 
positive proof my opponent thought he could mislead the 
readers by going to Romans 9 and use a part of this chap- 
ter to explain away Romans 11. In Romans 9, he has 
used the nth verse: For, the children being not yet 
born; and he also uses the 21st verse: Hath not the 
potter power over the same lump of clay to make one 
vessel to honor and one to dishonor? Now, he is here 
talking about taking the birth-right away from Esau 
and giving it to Jacob, and then says he has a right to 
do as he pleases with the clay. Our spirits were not 
made of clay, it was the vessel that holds the spirit, and 
we only have one kind of vessel, or flesh of men. But 
I want to call the attention of the reader to see how de- 
ceitful my opponent was in Romans 9, to stop at the 
24th verse, he was trying to mislead you. The 25th, as 
God says, in Osee I will call them my people which were 
not my people, and her beloved which were not be- 
loved. So, those that were hated by God, as my oppo- 
nent says, shall be called the children of God. So it is 
plain that my opponent is wrong, and Paul right, for 
God is going to call them his people which were not his 
people, and his beloved which were not his beloved. 
Romans, 3d chapter, 8th and 9th verses. Paul is here 
speaking of himself and brethren, and he asks the ques- 
tion, Are we better than they? No, in nowise, for we 
have before proven, both Jews and Gentiles, that they 



— 301 — 

are all under sin. ioth, As it is written, there are none 
righteous, no, not one ; neither the brethren nor the 
others ; so you can see there are none righteous. So my 
opponent can just be quiet, for Paul says there are none 
righteous, and that ought to settle that point. My op- 
ponent says if, (in Romans, 11:32,), God has con- 
cluded all men in unbelief that he might have mercy 
upon all, that if this means all men, he is at a loss 
to know what to do with other Scripture. It looks to 
me as though he has been at a loss all through his let- 
ters, for part of the time he will have a part chosen be- 
fore the foundation of the world — that they are the ones 
that are to be saved. But the bulk of his argument is, 
that it is the believer. So if God concludes all in unbe- 
lief, my opponent is at a loss. I Timothy, 2d chap- 
ter and 6th verse, Who gave himself for all men. If 
this means all men, he is at a loss. And in Matthew, 
1st chapter and 21st verse, She shall bring forth a son, 
and thou shalt call his name Jesus, for he shall save his 
people from their sins. Now, if this be true, my oppo- 
nent is at a loss to know what to do with other Scrip- 
ture. And in Romans, 14th chapter and 8th verse, 
For whether we live, we live unto the Lord, and whether 
we die, we die unto the Lord. Whether we live, there- 
fore, or die, we are the Lord's. So my opponent will be 
at a loss all the way through unless he comes over on 
the Universalist side ; then he will not be lost. Gala- 
tians, 3d chapter and 28th verse, There is neither Jew 
nor Greek, there is neither bond nor free, there is 



— 302 — 

neither male nor female, for ye are all one in Christ 
Jesus. Now, if we are all one, then my opponent is 
still at a loss. I will ask my opponent, where he quotes 
Romans 9th, if God loved Jacob and hated Esau before 
they were born, and decreed that Jacob should be saved 
and Esau go to endless misery, whether their believing 
and disbelieving had anything to do with their salva- 
tion and damnation ? 

Now, if the readers look at this Scripture the way 
you want them to, then you will be at a loss again to 
make this correspond with your believers and unbe- 
lievers, so there must be some others that can not 
read Scriptures, for you are at a loss all the time, 
and then, when you get at a point you can not get over, 
you go to scholars and get them to say that I am 
ignorant and can not read ; and you think that helps 
you, but you are to be pitied as well as those poor 
scholars you went to. If I could find no better schol- 
ars than those, I would not mention it ; and conclude 
that I am at a loss to properly understand the Scrip- 
tures, for it would have been more creditable to your 
cause to acknowledge your illiteracy, and not try 
to get out by throwing slurs when Scripture will 
not harmonize with your belief \ for it is quite evi- 
dent to an enlightened people that if it was or- 
dained that Jacob should go to heaven, and Esau to 
hell, before they were born, their believing or disbeliev- 
ing had nothing to do with it. So all the Scripture you 
have brought up to prove that it is according to their 



— 303 — 

belief and works, are dissolved ; so it is not necessary 
for me to write much, for the reader can see you have 
cornered yourself. And you have brought up the pot- 
ter and clay Scripture to prove that they were made 
for that purpose, and you make the purpose of God 
that he made one to go to everlasting happiness and the 
other to misery. So this kills your believing theory, 
when it only means taking the birth-right away from 
Esau and giving it to Jacob, and God calls that making 
vessels to honor and dishonor. The reader will notice 
since my opponent has secured reinforcements, such as 
Elder John Peters, Elder Breese and Elder Ford, he has 
changed front, and now has gone back on all he has 
written about the believers, and has taken up the potter 
and clay to show that God has a right to do as he sees fit, 
when I have not questioned God's right, but I have 
been replying against my opponent's charging God with 
making Jacob and Esau, and ordaining that one should 
be eternally lost and the other saved, when it does not 
have any reference to such ideas. 

And my opponent now wants to see my last let- 
ter to see whether I have taken in any counsel, and 
I will just say I have fought your arguments alone and 
without any counsel, for it has not been neces- 
sary, for they have whipped themselves. My op- 
ponent did not take counsel quite soon enough. He 
did not think he needed any counsel till he was lost. 
My opponent may think he can mislead me, that I can 
not tell who his counselors are — I am well acquainted 



— 304 — 

with the one that uses the word "Sovereign" instead of 
God. So I feel that with all the counsel he may get he 
cannot make God anything but a Saviour of all men, 
for he says he is the Saviour of all men, and the special 
Saviour of the believer. How can God be the Saviour 
of all men unless he saves all men ? Perhaps my oppo- 
nent had better go to his scholars again and get this 
fixed up, and say I am ignorant and cannot read. 

I will now ask the reader to examine the 4th chapter of 
I Timothy, 9th and 10th verses : 9th, This is a faithful 
saying, and worthy of all acceptation. 10th, For there- 
fore we both labor and suffer reproach, because we trust 
in the living God who is the Saviour of all men, espe- 
cially of those that believe. Now, as I cannot read — as 
my opponent says I cannot — I have given the full quo- 
tation, so the readers can see for themselves that God 
cannot be the Saviour of all men unless he saves them, 
and Webster says all means all of whom you are 
speaking; and who have we been reading about? 
Why, all men. And this will give me the case, 
unless my opponent gets lost to know how to get 
this to harmonize with his potter and clay, and 
it is very evident when a man is debating on 
Scripture that when he commences to throw slurs and 
use personal epithets he considers his case gone, and 
then will try to slur his way through. But I consider 
the source and hope that I may not stoop so low as to 
use personal abuse. Even if I can not read good I did 
not have to bring in any counsel or learned scholars. 



— 305 — 

But I guess my opponent can read and understand 
where God is the Saviour of all men, but he gets lost 
and cannot get it to harmonize with other Scripture, and 
then he just concludes I can not read, and lets it go. 
My opponent says my arguments are instructive, but I 
can not see where his arguments are. When he changes 
front so often, a person in reading after him would 
infer he was a Baptist, Methodist, and everything but a 
Universalist, and when he comes to this doctrine he 
gets lost. 

But it is quite encouraging to me that he has shown 
my letters to Elder Breese and others, so I know, 
now, who I am contending with, and if my oppo- 
nent had engaged his counsel in the start it would 
have saved time to the reader, for the ground has all to 
be gone over again. They have gone over a large 
amount of the old Bible to prove that God had a right 
to do as he pleased with his own clay, when I never 
questioned that, but I said God did not make spirits 
out of clay. We are all made from the same lump of 
clay, and we are all alike, and all return alike to dust, 
and all are resurrected alike, for there is only one kind, 
and that is raised in glory. My opponent says he is 
glad I admitted one thing, and that was : I admitted 
that Webster said that " all" means all spoken to, and 
seems to think that gives him a chance to make Scrip- 
ture mean what it does not mean. I did say that Web- 
ster said " all " means all spoken of. Now, there is 
quite a difference between being spoken to and spoken 



— 306 — 

of. Now, when he says he is the Saviour of all men 
he means all spoken of. 

My opponent seems to want to mislead the reader, 
and says I have said that the members of Christ are 
resurrected to burn, but I will cite the reader to 
the Scripture in I Corinthians, 15th and 42d, although 
this has been used a great deal, and he tries to mislead 
the reader. I have maintained all the time that every 
one that dies in Adam are made alive in Christ, and 
raised in glory, and the readers will certainly not let 
him deceive them. It says : So also is the resurrection 
of the dead; it is sown in corruption, it is raised in 
incorruption. It does not say a pait of the dead, but 
the resurrection of the dead, (43) and is raised in glory. 
It will be better for my opponent to stick to the truth, 
and not try to deceive, for I have said and proved that 
we are all raised in glory, and not resurrected to burn, 
as my opponent hath said. I can not see why my op- 
ponent should talk so, when I have claimed all the 
time that we are resurrected in glory. 

My opponent says I have been reading after other men, 
and thinks I had better return the books where I got 
them. If I do, I will have to return the Bible. One of 
the men I have read after a good deal, is St. Paul, the 
Universalist, also the man, Christ Jesus, who gave him- 
self a ransom for all, who will have all men to be saved, 
and come unto the knowledge of the truth. Romans, 
5th chapter and 18th verse, Therefore, as by the 
offense of one, judgment came upon all men to con- 



— 307 — 

demnation, even so by the righteousness of one, the 
free gift came upon all men unto justification of life. 
We can see, the same amount the judgment came upon 
the free gift came upon. Romans, 5th chapter and 12th 
verse, Wherefore, as by one man, sin entered into the 
world, and death by sin, and so death hath passed upon 
all men, for that all have sinned. Now, where are your 
just and righteous ones, when they have all sinned, and 
the sentence of death has been passed upon all men ? 
But by the righteousness of one, the free gift came upon 
all men unto justification of life. My opponent says I 
cannot read, for if this means all men, he is at a loss to 
get other Scripture to harmonize with it. The trouble 
is, he is on the wrong side of the question, and he has 
used fifteen pages of paper to convince the reader that 
"all men" does not mean all men. He says he will show 
thirty passages of Scripture where "all men" only means 
a limited number. He cites us to Luke, 12th chapter, 
23d verse, where all the people were amazed to see the 
miracle that Jesus had wrought. And all the people were 
amazed; and Webster says, "all" means all of whom you 
are speaking ; and all men here only meant those that 
had heard and seen the miracle, and my opponent could 
have saved fifteen sheets of paper and a lot of unneces- 
sary writing, for I will not dispute with him on that 
subject, for all only means all of whom you are speak- 
ing. So in all of these miracles my opponent is speak- 
ing of all only means all that saw or heard of it. And 
when Paul says that God has concluded all the Jews 



— 308 — 

and Gentiles in unbelief, that he might have mercy 
upon all, all certainly includes all of both. Now, my 
opponent says if we are all to be saved, why was put 
in any proviso, such as he quotes in Romans, 4th chap- 
ter, 21st, 22d, 23d and 24th verses? Abraham believed 
God and it was imputed to him for righteousness, and 
it was not for his sake alone, but for us also, if we be- 
lieve on him. And numerous other passages he has 
brought up to show that our salvation depends upon our 
believing. And I will now cite him to a trap he has 
got himself into, for he has brought up numerous pas- 
sages of Scripture to show that it was fixed before the 
world began, such as Jacob and Esau, and the potter 
and clay, where God made one to honor and the other 
to dishonor, and hated Esau before he was born, and 
II Timothy, 1 : 9, Who hath saved us, and called us 
with an holy calling, not according to our works, but 
according to his own purpose and grace, which was given 
us in him before the world began. Now, my dear read- 
ers, he has used these passages to prove that it is the 
elect and chosen that are saved. And then to whip me, 
as he thinks, he says, if we are all to be saved, he can 
not see any use in putting in so man)' provisos that he 
cites us to. Now, if they were saved before the 
foundation of the world, why has my opponent been 
trying all through his writings to show that we are 
saved if we believe, and damned if we disbelieve? 
I believe he is at a loss again, and better call on 
his scholar again and have him say I cannot read ; 



— 309 — 

but it seems that I can read enough to get him lost in 
trying to reconcile the Scriptures. But I will admit 
that, since he has called in counsel, the argument pro- 
duced in his last letter is more sound, and looks as 
though a good, sound Babtist was at the wheel ; but 
when they come to those passages of Scripture where 
Christ gave himself for all, they all get lost. My oppo- 
nent says they are going to handle Romans nth, and 
wants to know what I have found there to break my 
neck over. He commences by using the ist verse of 
Romans nth, Hath God cast away his people? God 
forbid. He says that just suits my views, and he leaves 
it and goes right to Romans 9th, to the potter and clay, 
and does nothing with Romans nth; but says in Ro- 
mans, nth chapter and 32d verse, For God has con- 
cluded all in unbelief that he might have mercy upon 
all. Now, in this chapter, he says he has blinded a part 
of the Jews, or Israel, till he saves all of the Gentiles, 
for he has concluded all, of both Jews and Gentiles, in 
unbelief, that he might have mercy upon all. Now, he 
says, if this means all men, then he is at a loss. So it is 
quite easy to get him lost and bewildered. My oppo- 
nent has gone to Isaiah and other books to prove that 
God made the wicked for the day of evil, when I have 
been trying to show the same thing. And now the 
question arises, Who are the wicked ? We are all 
wicked — both Jew and Gentile ; none righteous, none 
good ; and there is not a just man on earth that doeth 
good and sinneth not. I could bring up plenty of 



— 310 — 

Scripture, showing that we are all wicked, and God 
created the wicked for the day of evil. And in II Peter, 
2d chapter and 12th verse, But these, as natural brute 
beasts, made to be taken and destroyed, etc., and shall 
utterly perish in their own corruption. 

But in Romans 8 : 21st, Because the creature itself also 
shall be delivered from the bondage of corruption into 
the glorious liberty of the children of God. We are 
all creatures — that is, our flesh was created, and out 
of clay, but our spirits were not — and the chil- 
dren of the flesh, these are not the children of God. 
This is in Romans 9 : 8th verse. But we become the 
children of God after the adoption — Romans 8 : 23d. 
St. John, 6th chapter and 63d verse, It is the spirit that 
quickeneth — the flesh profiteth nothing. The words 
that I speak, they are spirit, and they are life. So we 
can see here that the flesh profiteth nothing, and also 
see, plainly, that we serve God with the mind and sin 
with the flesh. And there is only one kind of flesh of 
men, and that profiteth nothing. So I think my oppo- 
nent will not have any just flesh, but we will all be res- 
urrected in glory. But my opponent says, that I say, 
the members of Christ will be resurrected to burn, but 
the reader can see I do not claim so, neither have I said 
so in my writings. It seems it is hard to keep my op- 
ponent from trying to deceive us. He says he is now 
going to show us what is meant in Romans, 3d 
chapter, where it says there are none righteous and 
none good. It is hard to keep up with his changing 



— 311 — 

fronts ; I have to meet him both ways. He will have 
orthodox views — that we must be just, good, righteous, 
etc., then turn right around and have a part saved 
before the foundation of the world. And now, in 
order to creep out of Romans, 3d chapter, (and 
thinks he creeps out), by saying, What the law 
sayeth it sayeth to them that is under the law. Now, I 
cannot see how this will help him out any, for it is the 
flesh that is under the law, and trespass and sins till 
death, but the fruit of the spirit is love, peace, etc., and 
against such there is no law. But what the law sayeth 
it sayeth to them that are under the law, and the spirit 
hath no law. Romans, 3 : 9, Paul, including him- 
self and the brethren, says, Are we better than they? 
No, in nowise, for we have before proved both Jews and 
Gentiles that they are all under sin. 10th, As it is writ- 
ten, There is none righteous, no, not one. nth, There 
is none good, no, not one. My opponent sayo in one of 
his previous letters, this was before faith come. So we 
can see we are not saved by the law. 

My opponent has undertaken to explain Revelations 
21st, and says that where it says the tabernacle of God 
is with men, it is only the chosen ones or believers that 
God's tabernacle is with. He certainly does try hard to 
cover up the truth. He says, also, where it speaks of 
the time coining when there will be no more pain, it is 
only those that were chosen, or believers, that have no 
more pain. He certainly is begging hard when he will 
resort to this way of covering up the truth. John 



— 312 — 

has it better than he can fix it up ; but this is about as 
well handled as he handles Romans, nth chapter, and 
I Corinthians, 15th chapter. He has to try and mis- 
lead, but he had better let the truth shine and not try to 
cover it up. He seems to think the wicked will have 
their part in the second death, and we are all wicked, 
so, according to his views, he can see what will become 
of him. 

In regard to all men or people, I will not dispute with 
my opponent that it only means all spoken of — I Cor- 
inthians, 15th chapter. My opponent has acknowl- 
edged that we all die in Adam, and we are made 
alive in Christ, and he cannot show a division here. 
But we are all raised in glory. And in Romans, 5:12, 
Wherefore, as by one man sin entered into the world, 
and death by sin, and so death was passed upon all 
men, for that all have sinned. Now he acknowledges 
this means all men, but in the 18th verse, same chapter, 
Therefore, as by the offense of one judgment came 
upon all men, even so by the righteousness of one the 
free gift came upon all men. Now he argues that all 
men in the judgment means all men, but in the free 
gift it does not, and says we all die in Adam, but are not 
all made alive in Christ ; but them that are in Christ are 
made alive in Christ, and thinks the next verse kills the 
one previous. If so, we would have a great Bible. And in 
Romans n : 32d verse, where God concludes all the Jews 
and Gentiles in unbelief, that he might have mercy 
upon all. Now my opponent says if this means all 



— 313 — 

men he is at a loss — and he tried in his fourth 
letter to explain about the chaff and wheat spoken of in 
Jeremiah, 23 : 28, where the Lord says, What is the 
wheat to the chaff? Now, any boy ten years old that has 
been raised on a farm, could tell you — the chaff is a 
covering for the wheat, and is just as necessary till har- 
vest as the wheat, then it is threshed and the wheat 
is put into the garner and the chaff is burned up, just 
the same as the wheat and the tares. The wheat and 
tares grow together, and at the harvest they are sepa- 
rated and the tares are burned. But my opponent 
thinks they are burned eternally. Webster says, burned 
is to consume ; so if they are consumed, they must per- 
ish, and being burned, settles endless misery. Corin- 
thians, 3 : 15 : If any man's work shall be burned he 
shall suffer loss, but he himself shall be saved, yet so 
as by fire. Now, you can see that they are saved, even 
if their works are burned. Now, this says any man, 
so there is no exception. The tares are the children 
of the devil, and the good seed are the children of God, 
but Christ will destroy the works of the devil, and he 
will raise us in glory. Now, my opponent says it is the 
devil's mess to make the tares our outward man and 
the wheat our inward man. Where it says in I Corin- 
thians, 3 : 15 : If any man's work shall be burned he 
shall suffer loss, but he himself shall be saved, yet so as 
by fire. I Corinthians, 5:5: To deliver such an one to 
Satan for the destruction of the flesh that the spirit may 
be saved in the day of the Lord Jesus. 
21 



— 314 — 

I Corinthians 3 : 16, Know ye not that ye are the 
temple of God, and the spirit of God dwelleth in you ? 
Now does this correspond with my views on the tares, 
and the chaff and wheat ? Now dear reader I do not 
want to deceive you, but you can see that Paul shows 
plainly that he serves God after the inward man, and 
sin with the flesh or outward man. Now let us go to 
Bphesians 4 : 4th verse : There is one body and one 
spirit, even as ye are called in one hope of your calling. 
5th verse, One Lord, one faith, one baptism. 6th verse, 
One God and Father of all, who is above all, and through 
all and in you all. 7th verse, But unto every o e of us 
is given grace according to the measure of the gift of 
Christ. So he is in all, and if this makes a devil's mess 
I can not help it, for I did not write it, and could not 
have done as well if I had. If it does not agree with 
my opponent's views he can do some swallowing words, 
as he wanted me to, but I do not have to, for Paul is a 
Universalist. My opponent says he cannot find any 
Scripture where God pulls the tares out of the fire after 
he has burned them. I will try and help him. We will 
go to the last and general resurrection, in Revelations 
20: 13th verse, where the sea gave up the dead which 
was in it, and death and hell delivered. up the dead 
which were in them. Now that is good enough. 
And Revelations 21:4th verse, And there shall be 
more death, neither sorrow nor crying, neither 
shall there be any more pain, for the former things 
are passed away. 5th, And he that sat upon the throne 



— 315 — 

said : behold, I make all things new, and he said unto 
me, write, for these things are true and faithful. . Now, 
if there is a time coming when there will be no more 
death, nor sorrow, nor pain, how will my opponent get 
along with his glorious truths and advocate endless mis- 
ery. Here, you can swallow some more words : For 
God is a just and a merciful God, and too wise to err, 
and too good to do wrong, and there is plenty more 
Scripture to prove that he pulls them out of the fire. 
But I will have to be brief. Now, my opponent has 
commenced to explain away my views about the sheep 
and the goats. I am sorry to see that my opponent can 
not see any farther than to make this parable to mean 
natural goats and sheep, for it is only used as a parable. 
As a shepherd divideth his flock so Christ divideth the 
righteous from the wicked, and that is simply separat- 
ing the flesh and spirit. Now, he says I have to swal- 
low a bitter pill, for I have to get a sheep into a goat, 
as horrible as it may seem, when a sheep has wool and 
a goat hair. Now, if we have to have wool to be the 
sheep that is spoken of here, you and I will stand a 
poor show. 

Now, I am ashamed to see you argue this point in 
this manner, for it is too sacred a subject, but I have to 
answer a man in the way he argues. But this is only 
a figurative way of showing God's ways, for it would be 
just as easy for God to make a holy creature out of a 
natural goat as a natural man. But he says to them on 
the left. Ye shall go away into everlasting punishment, 



— 316 — 

and the righteous to life eternal. And Paul says there 
is none righteous, neither Jew nor Gentile. But I have 
written on this before, and no use writing more, for it 
does not mean natural goats and sheep, but is figura- 
tive, and if my opponent cannot agree with Paul I can- 
not help it. 

Paul says in Romans, 7 : 22, For I delight in the law of 
God after the inward man. 23, But I see another law 
in my members warring against the law of my mind, 
and bringing me into captivity to the law of sin, which 
is in my members. 25th, I thank God, through Jesus 
Christ our Lord. So then, with the mind I myself 
serve the law of God ; but with the flesh the law of sin. 
Now, you can see here how Paul talks; and in the 18th 
verse, For I know that in me (that is, in my flesh), 
dwelleth no good thing : for to will is present with me ; 
but how to perform that which is good I find not. 
Now, Paul says he serves God with the mind and 
calls that I myself, but with the flesh he serves 
sin, and cannot do anything good, just does what 
he would not do, and what he would do he does 
not. Unless we can find better men than Paul, I 
do not know what you would do for good fish ; no 
trouble to find bad ones if Paul is not good, and he 
says there is none good, neither Jew nor Gentile. Ac- 
cording to my opponent's views the fish would all be 
thrown out and heaven would be empty, and we would 
have a universal damnation instead of a universal sal- 
vation. But it is the outward man or flesh that does no 



— 317 — 

good, and the inward man serves God. Paul says the 
inward man is renewed day by day, but the outward 
man perish, as we have had the lesson in II Peter, 
where they were made to perish. But we will find in 
I Corinthians, 2:13: The Holy Ghost teacheth us to 
compare spiritual things with spiritual. 14th, But the 
natural man receiveth not the things of the spirit of 
God, for they are foolishness to him; Neither can he 
know them, because they are spiritually discerned. The 
natural man or flesh can not understand spiritual 
things and will not be made spiritual till after corporal 
death ; but what the natural man knows he knows nat- 
urally, as the brute beast. My opponent says I will 
have to show where the good dwells in the bad to find 
something that will fit my inward and outward man. 
If he will read Romans, 7th, from 15th verse to and in- 
cluding the 25th verse, he will find it. 

But my opponent tries to mislead the reader, as he 
says that because we are of the devil we are the devil, 
but John says, he that committeth sin is of the devil; 
in that sense he says Job was tempted of his own flesh. 
Now, he says, Satan was not Job's flesh, but he smote 
him with boils. Now, Job's flesh was corrupt, and so 
is ours, but he served God with the mind and sin with 
the flesh, and Satan heaped the boils on him and gave 
him all the pain he could, and he does all of us; and 
the inward and outward man works the same with Job 
as Paul or any of us, and Satan is busy all the time 
sending his torment on us, for that was pronounced 



— 318 — 

on Adam in the garden, but he cannot destroy 
the inward man. My opponent asks, what have I 
offered to prove the flesh is the devil — that I just simply 
say so. Well, I have not been trying to prove the flesh 
is the devil. St. John says that he that committeth sin 
is of the devil. Now, because we are of the devil are 
we the devil himself? Is a child its own father? Any 
sane man would say no. St. John 8th chapter and 44th 
verse : Christ says ye are of your father the devil, and 
the lust of your father ye will do. Now, do I say ye 
are of the devil, or is it Christ ? You can all turn and 
read for yourselves and not take my opponent's and 
my views for it, but you can see what Christ says; he 
says, ye are of your father the devil, and Paul says in 
I John 3-8, He that committeth sin is of the devil. 
Now, my opponent says he has offered positive proof 
that the flesh is not the devil, or Satan, but he has not 
proven that we are not of the devil. Now, my oppo- 
nent has used Luke 13-11, where a woman had a spirit 
of infirmity and she was made whole, or loosed from 
Satan's bondage. Now, I think my opponent had bet- 
ter stay away from such passages for they will only sink 
him deeper, and his endless punishment will cease right 
in the flesh, for Christ says, in Romans, he condemned 
sin in the flesh. Now, this woman was bound eighteen 
years and then loosened and some remain all their nat- 
ural lives but they will all be loosened from the bonds 
of Satan sooner or later. But, my opponent says, did 
she not still retain her flesh? I say, yes, and her flesh 



— 319 — 

will remain flesh till after corporal death. Paul says, 
in Cor. 15, Thou fool, that which thou sowest is not 
quickened except it die ; but this is no reason the poor 
woman could not lift herself up all her natural life. 
But we have some cripples during all their natural life. 
Shall they be sent to the endless misery after death? 
God forbid! says Paul. I suppose these are more of 
your glorious truths, but I think that kind of truths are 
of Satan. Now, where he cast out devils and they 
went into the swine, does not help my opponent out 
any. The devil is not too large to get into a man and 
is mean enough to get into a hog, and perhaps, when 
we are done of this world God will send the rest of the 
devils into the hog and let us in alone. But my opponent 
seems to think that because after a person is born of the 
spirit they still have their flesh, my arguments will not 
do. Well, Paul was born of the spirit and that did not 
change his flesh any, for he served sin with the flesh 
and God with his mind. My opponent says he will 
agree with me that God's spirit dwells in the believers. 
I will ask him to read Ecclesiastes 12-7, Then shall the 
dust return to the earth as it was and the spirit return 
to God, who gave it. Does he say the believers? Ec- 
clesiastes 3-20, All go into one place ; all are of the 
dust, and all turn to dust again, and the spirit returns 
to God who gave it. L,et it be evil or good spirit it re- 
turns to God, who gave it. My opponent says Paul had 
two spirits. So, according to his views, one-half of Paul 
will go to endless misery and the other to happiness. 



— 320 — 

These are some more glorious truths. My opponent 
says the reason why Paul sinned was because the mes- 
senger of Satan was in the flesh. Well, you may call it 
messenger or what you please, but he that committeth 
sin is of the devil whether it be messenger or Satan. 
Satan was in Paul's flesh and I think he is in the rest 
of us. So, he that committeth sin is of the devil. 

My opponent quotes I John, 2d chapter and 1st verse, 
and he had better get away as soon as convenient, as it 
will not help his cause. My little children, these 
things write I unto you, that ye sin not ; and if any 
man sin, we have an advocate with the Father, Jesus 
Christ, the righteous. 2d verse, And he is the propit- 
iation for our sins ; and not for ours only, but also for 
the sins of the whole world. So that gives us the case. 
He is the Saviour of all men, especially of those that 
believe. Well, he cannot be the Saviour of all men unless 
he saves them ; so these are glorious truths. My oppo- 
nent now says he is going to prove that all men have 
not the spirit of God. Well, we will cut arguments 
short with him, as I do not claim we are all born of the 
spirit, or I would not have used Paul's language where 
he says he and the brethren are the first fruit of the 
spirit. Well, if they are the first fruit, some person 
must be the last. My opponent seems to think, because 
all men have not got faith, they have no spirit. But 
even the beast has a spirit, that goeth downward, and 
the spirit of man goeth upward ; so that settles that. 
If they have not faith, it is no reason that they will be 



— 321 — 

forever lost. It is absurd to even mention that some 
men have no spirit, but there are some men who are 
not born of the spirit. But ye must be born of the spirit 
to see the kingdom of God. — St. John, 3d chapter 
and 5th verse. But the 6th verse says, that which 
is born of the spirit, is spirit, and that which is 
born of the flesh is flesh, but the flesh is not made spir- 
itual until after corporal death. What kingdom of God 
does this have reference to ? Well, we will examine 
and see what this kingdom is. We will now go to L,uke, 
9 : 27 : But I tell you of a truth, there be some of you 
standing here which shall not taste of death till they 
see the kingdom of God. Then the kingdom must be 
here on earth that a man sees by being born of the 
spirit. I do not want to wear the reader out on this 
subject of the spirit, but my opponent has stuck to it 
so close to show that some have no spirit. He now 
goes to St. John, 5 : 24 : Verily, verily, I say unto you, 
he that heareth my word and believeth on him that 
sent me hath everlasting life and shall not come into 
any condemnation, but is passed from death unto life. 
My opponent says that I herald it forth that spirits do 
not die. I still say so. 

We will now examine the Scriptures fairly. L-et us 
see whether it is the flesh that has passed from death 
unto life, and shall not come into any condemnation 
and has eternal life. Paul says, Thou fool, that which 
thou sowed is not quickened except it die. We will go 
to Bphesians, 2:5: Even when we were dead in sins 



— 322 — 

hath quickened us together with Christ. Now, the 
flesh is not quickened except it die and it is sown 
in dishonor, it is raised in glory ; it is sown a natural 
body, it is raised a spiritual body ; and as we have borne 
the image of the earthly, we shall also bear the image of 
the heavenly. This Scripture you will find in I Cor- 
inthians, 15th chapter, 43d and 44th verses. 

Romans, 8th chapter and 7th verse, Because the car- 
nal mind is enmity against God, for it is not subject to 
the law of God, neither, indeed, can be. Well, then, it 
cannot be, and it has not eternal life ; and our passage 
says, They that hear hath already eternal life. So it is 
not the flesh, but it is the spirit that is born and quick- 
ened from being dead in sin, and is made alive, or act- 
ive, and serves God in this life with the mind, or spirit; 
but the flesh is not quickened till after corporal death, 
and every one that dies in Adam are made alive in 
Christ, and raised in glory. So, all I have to do is to 
follow up my opponent on these glorious truths, and we 
can corner him. My opponent says (St. John, 5th chap- 
ter and 10th verse), He that believeth, hath the witness 
within himself. In Romans, 7th chapter and 25th verse, 
Paul calls the inward man "I, myself." So the flesh 
does not believe it is not subject to the law of God. My 
opponent quotes St. John, 3d chapter and 36th verse, 
He that believeth not on the Son shall not see life. He 
seems to think this proves endless misery, but flesh and 
blood do not inherit the kingdom of heaven. It is 
not raised flesh and blood, but is raised spiritual. Well, 



— 323 — 

then, the flesh does not see life, but is incorruptible, 
and we shall be changed. 

My opponent seems to think that if a man does not 
believe he must be damned, but let him turn to Romans 
11-30, he will find some that obtained mercy through 
their unbelief, for God has concluded all Jews and Gen- 
tiles in unbelief that he might have mercy upon all. 
That sounds better than his glorious truths of eternally 
damning some. My opponent says it is treating God 
with unfairness to say he gives his own spirit eternal 
life when it does not die. St. John 5-10, He that be- 
lieveth hath everlasting life. That is in the past tense. 
He did not give it to them by believing but they that 
believe hath everlasting life. It does not say they were 
given eternal life by believing, but they that believe 
hath eternal life. Now, my opponent says it was the 
natural man that believed. We will now cite him to 
I Cor. 2-14, But the natural man receiveth not the 
things of the spirit of God, for they are foolishness unto 
him, neither can he know them because they are spirit- 
ually discerned. Now, how does this correspond with 
your natural man believing ? I guess you will have to 
do some more swallowing of words. My opponent has 
started several times to explain I Cor. 15, but leaves it 
right away and does not come back to it again for he 
knows better, for every one that die in Adam are made 
alive in Christ. 

My opponent seems to think because the spirit 
sleeps in the dust, that it dies, but that is like some 



— 324 — 

more of his glorious truths. The dust is the flesh. 
Dust thou art and to dust thou shalt return ; and until the 
birth of the spirit it sleeps in the dust. The passage 
my opponent uses in Daniel, 12th, 1st and 2d, where 
Israel shall be delivered from their troubles, And at 
that time they that are written in the book shall awake, 
some to everlasting life and some to shame and ever- 
lasting contempt. There are no Gentiles reckoned in 
this chapter. It is only the children of Israel. Eighth 
verse, Then Daniel asked what shall be the end ? And 
the Iyord said the words are sealed up till the time of 
the end. There is quite a difference between the end 
of time and till the time of the end. But my opponent 
would like to have it to read the end of time. Just as 
he quotes all that are in Adam die in Adam, and all 
that are in Christ are made alive in Christ. But it reads 
As in Adam all die, even so in Christ shall all be made 
alive. That sounds better, and we will not change the 
reading in Daniel where it says, Till the time of the end 
of Israel's troubles. My opponent seems to think if we 
will limit everlasting punishment, we will limit ever- 
lasting life. Well, we will see what we can do with it. 
We had quite a lesson in the nth chapter of Romans, 
where Paul is speaking of God's chosen people, Israel, 
and his elect, where God reserved 7,000 of the children 
of Israel, his chosen, that makes his elect. Romans, 
11:7, What then ? Israel hath not obtained that which 
he seeketh for ; but the election hath obtained it, and 
the rest were blinded. 8th, (According as it is written, 



— 325 — 

God hath given them the spirit of slumber, eyes that 
they should not see, and ears that they should not hear); 
unto this day. Now, unto what day ? Until the time 
of the end, but not till the end of time. Now, Paul 
says, As it is written. Now, Paul means as it is writ- 
ten in the Old Testament, and Daniel is in the Old 
Testament. Romans, n : 10, Let their eyes be dark- 
ened, that they may not see, and bow down their back 
always. My opponent likes Webster, and he says 
always is forever, constantly. Romans, n : n, I say 
then, have they stumbled that they should fall? God 
forbid : but rather through their fall salvation is come 
unto the Gentiles. Now, here we have a part of the 
children of Israel blinded, and have the spirit of slum- 
ber forever ; now shall they awake. 25th verse, For I 
would not, brethren, that ye should be ignorant of this 
mystery, (lest ye should be wise in your own conceits), 
that blindness in part is happened to Israel, until the 
fulness of the Gentiles be come in. Now, what is the 
meaning of fulness ? All. So a part of Israel will be 
blinded until the fulness of the Gentiles be come in. 
26th verse, And so all Israel shall be saved. So, if 
all Israel shall be saved, and he keeps them blinded, 
till he saves all of the Gentiles, it looks like we are safe. 
Now, he calls this blinding forever, or always, and 
then says they shall be saved, but they shall be in 
shame and everlasting contempt till God saves all of 
the Gentiles. 29th verse, For the gifts and callings of 
God are without repentance. 30th verse, For as ye, in 



— 326 — 

times past, have not believed God, yet have obtained 
mercy through their unbelief, for God has concluded all 
of the Jews and Gentiles in unbelief that he might have 
mercy upon all. Now you can see that some are saved 
through their unbelief, and God is the special Saviour 
of the believer, but saves the rest in unbelief, for he 
says he is the Saviour of all men, especially of those 
that believe. These are the kind of glorious truths that 
I find in the Scriptures. My opponent seems to think 
that my argument would overthrow the hope of the 
saints of the Most High. I should think it would be a 
glorious thing to overthrow such ideas — that God will 
eternally damn some of his own children in a furnace of 
fire. I do think it would be a God-send to overthrow 
all such hope, if their hope is the same as that of my 
opponent ; and that is, he hopes he is right, and that 
God will save him and damn others. I have no such 
hope within my breast. My opponent seems to think, 
because we are justified, we are just. There is not a just 
man on earth, but we are justified in doing what we do, 
just the same as if we kill a man in self-defense, we are 
satisfied that we are guilty of killing the man but are 
justified, we sin but we are justified because we cannot 
help but sin. For there is not a just man on earth that 
doeth good and sinneth not. My opponent says it is not 
our righteousness but the righteousness of Christ that 
makes us righteous. But Christ being righteous does 
not make us righteous, for Paul says there is none right- 
eous, neither Jew or Gentile. My opponent has gone to 



— 327 — 

the resurrection of the good and bad again, but if the 
reader will turn to Corinthians 15th chapter, you can 
see that all are raised in glory, and we will take Paul's 
views before any man's. My opponent thinks he has 
rubbed the truth so that it shines brighter. I am glad 
he feels so, for it is a glorious truth to preach that God 
will save all mankind. Now, my opponent has gone to 
Revelations to prove endless misery to some, for he 
does not want his hopes overthrown. But, dear reader, 
you go to Revelations, 20th chapter and 13th verse, 
where the sea gave up the dead which was in it, and 
death and hell delivered up the dead that were in them, 
and then death and hell were cast into the lake of fire and 
died, for death is the last enemy to be destroyed. So hell 
must die to constitute the second death. And then go 
to Revelations 21st chapter 1st to 5th verse and you 
will see that the time is coming when there will be no 
more pain to men, nor death ; for old things shall pass 
away and all things become new. I have written on 
this subject before but just call your attention to it 
again and we will let my opponent flounder around try- 
ing to keep his hope from being overthrown. But, dear 
reader, you can see that his hope is gone, or Paul is 
wrong. My opponent wants to charge God with bring- 
ing them out of hell and then sending them back. I 
wish he would show the Scripture where God is going 
to send a man to hell twice. My opponent says that 
they that have no pain are only those that are written 
in the book. You read Rev. 21 and you will find that 



— 328 — 

the tabernacle of God is with men and not the believer, 
or chosen, or book either, but men. Not part of men, 
but men. I must notice a part of Rev. 20-4, And I saw 
thrones, and they sat upon them, and judgment was 
given them ; and I saw the souls of them that were be- 
headed for the witnesses of Jesus ; and for the word of 
God ; and which had not worshiped the beast, neither 
his image; neither had received his mark upon their 
foreheads or in their hand, and they lived and reigned 
with Christ a thousand years, but the rest of the dead lived 
not again till the thousandth year was finished. This is 
the first resurrection. Now, the first resurrection was of 
them that were beheaded for the witness of Jesus. 
Where there is a first resurrection there must be a last, 
if we have a first. 6th verse : Now he says, Blessed and 
holy is he that hath a part in the first resurrection — the 
second death reigns over them that was not resurrected 
at the first resurrection. So this is plain, and does not 
need any of my opponent's or my explanation. The 
next chapter settles it. When all things become new, 
when we will have no more pain, or death, or sorrow- 
ing. These are the glorious truths we like to hear. 

My opponent says now he has got them in everlasting 
fire, and if I can find Scripture that will bring them out 
it will destroy his hopes. I have showed where hell 
had to give them up, and that is not sufficient proof. 
He wants to see where they get out of the fire. I will 
now cite him to Jude 21, 22, 23: 21st, Keep yourselves 
in the love of God, looking for the mercy of our Lord, 



— 329 — 

Jesus Christ, unto eternal life. 22d, And of some have 
compassion, making a difference. 23d, And others 
saved with fear, pulling them out of the fire. Now, we 
have found where hell has got to deliver up its dead, 
and now we have got them pulled out of the fire, and 
this will overthrow his hope ; and let it go over. And 
we will all be saved. And that is a glorious truth of 
the only wise God, our Saviour, who will have all men 
to be saved, and come to the knowledge of the 
truth, and this is one of the truths. My opponent 
is trying to squirm out of the dilemma that he is 
in, when I said the Gentiles are not the elect. But 
he fails to go to where it speaks of the elect and 
chosen, Romans 11 chapter; but he goes to Romans 9th 
chapter, where it is speaking of another subject all 
together, only he is showing in Romans 9th chapter, 
that he is going to save them that were not his people. 
But my opponent fails to go to Romans nth chapter, 
where he will find in plain words that the Gentiles are 
not the elect, and only a part of the children of Israel 
are the elect. But the Jews were his chosen people as 
a nation; but he says, I will call them my people which 
were not my people. Romans 9th chapter and 26th 
verse : And it shall come to pass that in the place 
where it was said unto them, ye are not my people, 
there shall they be called the children of the living God. 
Now, this Scripture means something, and proves that 
there will be people saved that are not in his choice as 
a nation; but they shall be saved even if they are not 
22 



— 330 — 

his chosen people. And you will find this fully ex- 
plained in Romans nth chapter, where Paul is showing 
that there are no Gentiles in God's choice; but God 
blinded a part of the Jews until he gets the fullness of 
the Gentiles saved, and then says in next verse, Ro- 
mans nth chapter and 26th verse: And so all Israel 
shall be saved. So you can see we are in a safe posi- 
tion. My opponent has been trying to show that all 
men have not a spirit, but we will now cite him to 
a few glorious truths in I Corinthians 12th chapter 
1 2th verse : Now there are diversities of gifts, but 
the same spirit. 5th, And there are differences of ad- 
ministration, but the same Lord. 6th, And there are 
diversities of operation, but it is the same God which 
worketh all in all. 7th, But the manifestation of the 
spirit is given to every man to profit withal. Now we 
can see that the spirit is given to every man to profit 
withal, but some in one way, and some another. Some 
are given wisdom by the spirit, and some knowledge by 
the same spirit ; to another, working of miracles, to 
another, divers kind of tongues, nth, But all these 
worketh, that one and the self-same spirit, dividing to 
every man severally as he will. Now, does this mean 
all men? We will find out further along. 12th, For as 
the body is one, and hath many members, and (all) the 
members of that one body, being many, are one body, 
so, also, is Christ. 13th, For by one spirit are we (all) 
baptized into one body, whether we be Jew or Gentile, 
whether we be bond or free, and have been (all) made 



— 331 — 

to drink into one spirit. Now you can see, we all have 
been made to drink of that one spirit, whether we be 
Jew or Gentile, and saying, every man has been given 
this spirit, but some in one way and some another. 
These are truths, and sound much better than my 
opponent's "glorious truths." Now, dear reader, I 
want you to notice close how the 13th verse reads, and not 
allow my opponent to change the reading of that verse 
as he did in I Cor. 15, where he says that all that are in 
Adam die in Adam and all that are in Christ are made 
alive in Christ. Now, it reads: as in Adam all die, 
even so in Christ shall all be made alive. Now, you can 
see the amount that die in Adam are made alive in 
Christ. These are glorious truths. I Cor. 12-13, last 
clause, my opponent does not want to change the 
reading : and have been all made to drink into one 
spirit. 14th, For the body is not one member, but 
many. I Cor. 12-18, But now hath God set the mem- 
bers, every one of them in the body as it hath pleased 
him. Now, who is the body? Every Jew and Gentile, 
every man ; and we have been all made to drink into 
that one spirit. Now, I would like to see my opponent 
get*out of this dilemma, but where he quotes Romans 
9, Because we have not the spirit of God we are none 
of his, we are not his followers, for we are not all given 
the spirit in the same way, and we cannot help that for 
we cannot all be teachers, and I guess my opponent is 
not much of a teacher if he cannot understand that " all 
men 1 ' means all men, for Webster says " all V means all 



— 332 — 

of whom you are speaking and when you say " all men " 
you mean all men, and when you say all the Jews you 
mean all the Jews, and not the Gentiles ; but when you 
say all the Jews and Gentiles, you mean all of both, so 
we shall all, Jews and Gentiles, be made to drink into 
that one spirit. So this ought to be enough to convince 
any person. But I will bring up more Scripture to off- 
set my opponent's glorious truths of sending some to 
endless misery. I Corinthians, 12:27, Now you are 
the body of Christ, and members in particular. Now, 
who are the body of Christ ? Certainly you can see that 
it is all the Jews and Gentiles. One more glorious 
truth : For we shall all be made to drink into that one 
spirit, but some apostles, some teachers, etc. 

Now, I will answer my opponent's last chapter, for 
he does not seem to understand the meaning of the out- 
ward man and inward man, the sheep and goat, the 
tares and the wheat, and the wheat and the chaff one 
bit better than he understands the meaning of " all 
men." And he thinks I have been given over to a rep- 
robate mind, but I will let others judge ; and I think it 
is best for those living in glass houses to not throw 
stones. Now, Matthew 3:12, Whose fan is in« his 
hand, and he will thoroughly purge his floor and 
gather his wheat into his garner; but he will burn 
up the chaff with unquenchable fire. Jeremiah, 23: 
28 : What is the chaff to the wheat ? What causes 
Jeremiah to ask this question ? What is the chaff to 
the wheat? It is the outside, or the outward man. If 



— 333 — 

the wheat is a man, so is the chaff ; it is only a figura- 
tive way of explaining the inward and outward man. 
Paul says the inward man is renewed day by day, but 
the outward man perish: The wheat is gathered into 
the garner and the chaff is burned up. If they are 
burned up, what is left ? Nothing but the dust, for they 
have utterly perished — burned up. If they are burned 
up, that settles it, and will remain so till the resurrec- 
tion, and then they will be raised in glory. 

Now, the parable of the tares and wheat in Matthew, 
13:39: The enemy that sowed the tares is the devil, 
the harvest is the end of the world, the reapers are the 
angels. 40th, As therefore the tares are gathered 
and burned. What is the meaning of the word burned ? 
To consume. They are burned up — just the same as 
the chaff, and nothing left but the dust, for dust thou 
art and unto dust shalt thou return. But we are resur- 
rected in glory These are glorious truths. My oppo- 
nent seems to be dull of understanding — that I called 
the wicked the world, and seems to think I am given 
over to a reprobate mind. Well, if I stick to the 
Scripture, and it calls the wicked the world, I can 
not help it, but a drowning man will catch at a 
straw ; for he knows that in the parable of the treasure 
hid in a field, and a man goes and buyeth the field for 
the treasure that is in it. I said just the same with the 
outward man and inward man. The outward man, or 
wicked, is the world, and Christ died for the wicked, or 
outward man, for the treasure that was in it. Christ 



— 334 — 

says he did not die for the righteous, but sinners, or the 
wicked. So the chaff, or tares, are the outward man, 
and it shall be burned up ; but if there be no resurrec- 
tion of the dead, then is Christ not raised. The sheep 
and goats are the same as the wheat and tares, the chaff 
and the wheat, the outward man and inward man. It 
just represents the natural man and the spiritual man 
to be the same man, or the flesh and the spirit. Paul says, 
the flesh lusteth against the spirit, and the spirit 
against the flesh, so that ye cannot do that which ye 
would. Now, do we understand that one man lusteth 
against another man, and he against him, so that 
neither could do as they would ? A child would know 
better than that ; but it is the flesh and spirit of the 
same man warring against one another. 

Paul says, with my mind I myself serve God, but with 
the flesh, the law of sin. So you can see the two bodies 
in one, the outward man and inward man, the wheat 
and the chaff, the tares and wheat. The tares and chaff 
are burned up, consumed, returned to dust, but shall be 
raised and fashioned like Christ's glorious body. These 
are glorious truths, and I think this will overthrow my 
opponent's hope that there will be a part of mankind 
go to endless misery. Now, my opponent has much 
to say about 1 John 3d chapter and 8th verse : He 
that committeth sin is of the devil. Now, all flesh 
commits sin and must necessarily be of the devil; but 
whosoever is born of God doth not commit sin. So, it 
is not the flesh that is born of God, or outward man; 



— 335 — 

but it is a spiritual birth; and then Paul says he serves 
God with his mind and sin with the flesh. So, he sins 
after he is born of the spirit, and he that cotnmitteth 
sin is of the devil. I guess I will not choke much 
in swallowing what I have written ; he thinks it is a 
horrible thing to get a sheep into a goat; but, dear 
reader this is only a figurative way of showing God's 
glorious truths. My opponent thinks that if I would 
change my views and agree with him, and let God have 
the honor of sending a part of mankind to endless 
misery, it would be glorious. Now, I fail to see any glory 
in that kind of doctrine, and I feel like sticking to 
my reprobate mind, as he calls it. He thinks I have 
plenty of company in error. If I am in error, he has 
utterly failed to bring Scripture to prove it ; and, as for 
company, there is not, I dare say, one half dozen in the 
world that advocate the same doctrine I do. There are 
many Universalists, but they do not prove it in the way 
I do, so that my company is not so plenty ; but I only 
wish there were more in the same "error," and not 
charge God with eternally damning his own children in 
endless fire, and then call that "glorious truth." You 
can have all that kind of glory you want, but I do not 
wish any of that kind. I could not glory in sending my 
worst enemy on earth to such a place ; and then to 
charge God with doing what we would not do ourselves, 
is not giving him much honor. My opponent seems to 
think it dreadful to have Christ sow his seed into a goat. 
I cannot see any difference between sowing it into 



— 336 — 

goats or sheep, if we should take a literal view. I feel 
very much like citing my opponent to Jude, ist chapter 
and ioth verse, For what he knows, he knows naturally, 
as the brute beasts, and in those he corrupts himself; 
for the Holy Ghost teacheth us to compare spiritual 
things with spiritual, and natural things with nat- 
ural, but it seems that he cannot help looking at all 
these parables naturally ; but I suppose he cannot 
help it. My opponent wants to make our natural 
bodies the members of Christ. If that be the case, 
Christ has nothing to boast of, for he cannot get along 
without us, for if he does not save us he will send part 
of his own body to everlasting punishment, and I think 
he would be badly divided. But I am sorry to see my 
opponent take natural views on these precious truths. 
He thinks it proves too much to suit me, but I think it 
proves most too much for him to handle, is the only 
trouble. But he need not be uneasy, for I have not had 
to change the reading of the Bible, as he has, in saying 
that all that are in x\dam, die in Adam, and all that are 
in Christ are made alive in Christ — when it does read 
that all that die in Adam are made alive in Christ. And 
wherefore as by one man sin entered into the world, 
and death by sin. And so death was passed upon 
all men, for that all men have sinned. I do not have to 
convert the reading to suit my views, as he does, for 
he says by Christ saving two or three of the Jews and 
Gentiles, in that sense he is the Saviour of all men. 
He ought to be ashamed to allow such ideas to enter 



— 337 — 

his head, when he can see that his views do not 
correspond with the Scripture, and he had better 
get the New Version, and perhaps he will not have 
to change it so much to suit his doctrine, for God 
says he is the Saviour of all men, especially of those 
that believe. Matthew, 1:21: For she shall bring forth 
a Son and thou shalt call his name Jesus, for he shall 
save his people from their sins. This is positive lan- 
guage. He shall save them, not if they will believe, 
but he shall save them. Who are his people ? All that 
die in Adam are made alive in Christ. And death was 
passed upon all men, for all have sinned ; for by the 
disobedience of one judgment came upon all men to 
condemnation ; even so by the righteousness of one the 
free gift came upon all men unto justification of life. 
That is, sin reigns till death, and grace to life eternal ; 
and where sin abound, grace does much more abound, 
for Christ gave himself a ransom for all, to be testified 
in due time. St. John, 12 : 32 : And if I be lifted up 
from the earth I will draw all men unto me, for he is 
the Saviour of all men. Pbilippians, 2 : 10: That at the 
name of Jesus every knee should bow, of things in 
heaven and things in earth, and things under the earth, 
nth, And that every tongue should confess that 
Jesus Christ is Lord, etc. Now, every tongue confesses 
and every knee bows, and this means all men 
and not a part. Philippians, 3 : 2d and 3d : Be- 
ware of dogs, beware of evil-workers, etc. 3d, 
For we are the circumcision which worship God 



— 338 — 

in the spirit and rejoice in Jesns Christ, and have 
no confidence in the flesh. I guess I must be 
like Paul — he has no confidence in the flesh, but my 
opponent has, but I cannot help that; he and Paul for 
it. I Timothy 4th chapter, 9th and 10th verse. This 
is a faithful saying and worthy of all acceptation. 
10th verse, Therefore we both labor and suffer reproach, 
because we trust in the living God who is the Saviour 
of all men, especially those that believe, nth verse, 
these things command and teach. 15th verse, Meditate 
upon these things; give thyself wholly to them, that 
thy profiting may appear to all. Now, I have tried to 
command and teach that God is the Saviour of all men. 
but my opponent has not, so I feel that I have not 
deviated from the truth and the Scripture, and have 
not had to change the reading to suit my views. And 
it is no trouble to find Scripture to prove that the in- 
ward man is renewed day by day, but the outward man 
perish. II Timothy 1st chapter 9th verse : Who hath 
saved us and called us, with a holy calling, not accord- 
ing to our works, but according to his own purpose and 
grace which was given us in Christ Jesus before the 
world began. 

So I shall now leave the subject to the reader's con- 
sideration, and hope that what I have said will not offend 
any, and I do believe that my views are correct, and 
according to the teachings of the Bible; and that we may 
all meet above in glory, where there will be no more 
pain or sorrow; to praise a just and merciful God. 



— 339 — 

In my opponent's arguments I can see 

Our dearest friends in everlasting fire, 
And sent there by God's own decree, 

And that by our heavenly Father's desire. 

And this, my opponent thinks, is just, 

But he has no Scripture to prove it 
Upon God, in whom we trust, 

And, consequently, I do not believe it. 

And then he changes, and thinks he can perceive* 

That that will not do, and then turns 
And says it must be those that do believe, 

That do not go into everlasting fire that burns.- 

And he says he can find those that are just. 

He seems to think this will be 
Before we moulder back to mother dust, 

And the rest go into everlasting misery. 

He seems to think the natural man and spirit 

Are two distinct and separate persons, 
But he fails to find Scripture to prove it, 

For it is only his mere assertions. 

And I can not see as that would be just, 

For our heavenly Father to save a part, 
For a God in whom all men trust 

Will not cause an aching heart. 

In the Scripture I find it does teach 

That God is the Saviour of all men. 
His sacred truths I love to preach, 

Believing him a just and merciful God, Amen. 

Yours Respectfully, 

M. A. Peters. 



— 340 — 
P. S. — It may be better for me to explain why my 
opponent has a postcript after his first letter. It was 
intended by my opponent to have his postscript after 
his last letter, but it appears right after his first 
letter. The publishers supposed he wanted it there, 
so I hope there has been no injustice done my op- 
ponent, for it is only a postscript telling the reader 
that he had interlined and added after the argument 
was closed. I sent his letters back to him to arrange 
for the press, and while he had the letters he inter- 
lined and added, so that he made misconnection, and 
added so much argument that I had no chance to 
answer, and I objected to having it printed that way, 
and requested him to take it out. So in order to 
have it remain as he had it, he gave me the clos- 
ing letter. I consented to having it printed by his 
giving me the privilege to answer what he had inter- 
lined and added ; and while I was insisting for him to 
take out what he had added, he says he knew I 
would not have our argument go to press, and said 
he had shown our writings to Elder Jno. Peters, and 
Elder Breese, and Elder Ford ; and he says they all 
three said, "I would not allow it to go to press;" and I 
was only trying to get the arguments out that he had 
added ; and, of course, if these three ministers have 
been dictating, I may know now that my opponent has 
plenty of counsel, for he has three ministers to refer to, 
and one scholar, and I have no counsel, not even one, 
except what I find in the Scriptures. M. A. P. 



ERRATA. 



Page 10, third line from top should read "without 
strength," instead of "with strength." 

Page 15, thirteenth line from bottom should read 
"lest you root," instead of "unless you root." 

Page 21, seventh line from bottom should read "serves 
sin," instead of "serves him." 

Page 45, seventh line from bottom should read " Mat- 
thew 25, v. 32 and 33," instead of " 22 and 23." 

Page 49, twelfth line from bottom should read "man 
of sin," instead of "man is the son." 

Page 58, ninth line from top should read " the books 
was opened ; and another book was opened, which," 
etc., instead of " the book was opened, which," etc. 

Page 58, fourteenth line from bottom ; line should 
begin with " 14th," instead of " 17th." 

Page 58, eighth line from bottom should read " and 
the books," instead of "and the book." 

Page 61, sixth line from top should read " Christ has 
taught this," instead of "his." 

Page 62, fifth line from bottom should read " in sin- 
fully, by," instead of " simply by." 



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